Exegetical and Hermeneutical Commentary of Psalms 34:1
[A Psalm] of David, when he changed his behavior before Abimelech; who drove him away, and he departed. I will bless the LORD at all times: his praise [shall] continually [be] in my mouth.
1. His praise ] Cp. Psa 33:1.
Fuente: The Cambridge Bible for Schools and Colleges
1, 2. Resolution of praise.
Fuente: The Cambridge Bible for Schools and Colleges
I will bless the Lord – I will praise him; I will be thankful for his mercies, and will always express my sense of his goodness.
At all times – In every situation of life; in every event that occurs. The idea is, that he would do it publicly and privately; in prosperity and in adversity; in safety and in danger; in joy and in sorrow. It would be a great principle of his life, expressive of the deep feeling of his soul, that God was always to be regarded as an object of adoration and praise.
His praise shall continually be in my mouth – I will be constantly uttering his praises; or, my thanks shall be unceasing. This expresses the purpose of the psalmist; and this is an indication of the nature of true piety. With a truly pious man the praise of God is constant; and it is an indication of true religion when a man is disposed always to bless God, whatever may occur. Irreligion, unbelief, scepticism, worldliness, false philosophy, murmur and complain under the trials and amidst the dark things of life; true religion, faith, love, spirituality of mind, Christian philosophy, see in God always an object of praise. People who have no real piety, but who make pretensions to it, are disposed to praise and bless God in times of sunshine and prosperity; true piety always regards him as worthy of praise – in the storm as well as in the sunshine; in the dark night of calamity, as well as in the bright days of prosperity. Compare Job 13:15.
Fuente: Albert Barnes’ Notes on the Bible
Psa 34:1-22
I will bless the Lord at all times: His praise shall continually be in my mouth.
A devout hymn
I. an exemplification of true praise.
1. It is thorough.
(1) There is no praise without concentration of soul.
(2) Distracting forces are rife.
2. It is constant.
(1) In every department of action–intellectual, artistic, commercial, political.
(2) In every circumstance of life–sorrow, joy, adversity, prosperity, bereavement, friendship.
3. It is exultant. God is the sum total of all excellence, the primal fount of all joy; therefore let us boast in Him.
4. It is social. The true worshipper becomes magnetic; he draws others to the shrine before which he falls.
II. A reason for true praise.
1. Past deliverance (Psa 34:4).
(1) He had been delivered out of all his troubles. His troubles were great in their variety, number, but he was delivered.
(2) He had been delivered out of all his troubles by prayer. I sought the Lord, etc.
2. Constant protection (Psa 34:7). (Homilist.)
Blessing the Lord
I. A resolution to bless the Lord, or to thank the Lord.
1. The things for which we ought to bless or thank the Lord: temporal; spiritual; personal; family; national; and Christian.
2. Whom we are to bless: the Lord, the Giver of all; no mercy, except from Him; gives freely; bounteously, always.
3. When we are to bless the Lord:–at all times.
II. A resolution to praise the Lord.
1. This is a resolution which Nature even approves. All Thy works praise Thee, O Lord.
2. A resolution which reason sustains.
3. A resolution which Scripture examples encourage.
4. A resolution which is in analogy with the customs of social life.
5. A resolution which accords with our obligation.
6. A resolution which harmonizes with the employment of the heavenly inhabitants.
7. A resolution which, if carried out, will contribute much to lifes happiness, and promote the glory of God in our spheres of action. (J. Bate.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM XXXIV
David praises God, and exhorts others to do the same, 1-3;
shows how he sought the Lord, and how he was found of him, 4-6.
All are exhorted to taste and see the goodness of God; with
the assurance of support and comfort, 7-10.
He shows the way to attain happiness and long life, 11-16;
the privileges of the righteous, and of all who sincerely seek
God, 17-22.
NOTES ON PSALM XXXIV
The title states that this is “A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed.” The history of this transaction may be found in 1Sa 21:10-15, on which chapter see the notes. But Abimelech is not the person there mentioned; it was Achish, king of Gath, called here Abimelech, because that was a common name of the Philistine kings. Neither MS. nor version reads Achish in this place; and all the versions agree in the title as it stands in our version, except the Syriac, which states it to be “A Psalm of David, when he went to the house of the Lord, that he might give the first-fruits to the priests.”
Of the occasion of this Psalm, as stated here, I have given my opinion in the notes on 1Sa 21:10-15, to which I have nothing to add. On the whole I prefer the view taken of it by the Septuagint, which intimates that “David fell into an epileptic fit; that he frothed at the mouth, fell against the doorposts, and gave such unequivocal evidences of being subject to epileptic fits, and during the time his intellect became so much impaired, that Achish Abimelech dismissed him from his court.” This saves the character of David; and if it cannot be vindicated in this way, then let it fall under reproach as to this thing; for hypocrisy, deceit, and falsehood, can never be right in the sight of God, whatever men may ingeniously say to excuse them.
This is the second of the acrostic or alphabetical Psalms, each verse beginning with a consecutive letter of the Hebrew alphabet. But in this Psalm some derangement has taken place. The verse which begins with vau, and which should come in between the fifth and sixth, is totally wanting; and the twenty-second verse is entirely out of the series; it is, however, my opinion that this verse (the twenty-second) which now begins with phe, podeh, redeemeth, was originally written vepodeh or with padah, as more than a hundred of Dr. Kennicott’s MSS. read it, thus making vepodah, “and will redeem” and this reads admirably in the above connection. I shall here place the verses at one view, and the reader shall judge for himself:
Ver. 5. “They looked unto him, and were enlightened: and their faces were not ashamed.”
Ver. 22. “AND the Lord will redeem the soul of his servants, and none of them that trust in him shall be desolate.”
Ver. 6. “This poor man cried, and the Lord heard him, and saved him out of all his troubles.”
Ver. 7. “The angel of the Lord encampeth round about them that fear him, and delivereth them.”
Thus we find the connection complete, with the above emendation.
Verse 1. I will bless the Lord at all times] He has laid me under endless obligation to him, and I will praise him while I have a being.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will never forget to bless God for this miraculous deliverance.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1-4. Even in distress, whichexcites supplication, there is always matter for praising andthanking God (compare Eph 5:20;Phi 4:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I will bless the Lord at all times,…. That is, ascribe blessing, give honour, praise, and glory to him, both as the God of nature and providence, for every temporal mercy; and that every day, and at all times in the day; since these are renewed every morning, and continue all the day long: and as the God of grace, for all spiritual blessings; and that continually, because these last always; they are irreversible, unchangeable, and without repentance; yea, saints have reason to bless God in times of adversity as well as prosperity, since it might have been worse with them than it is; they have a mixture of mercy in all, and all things work together for their good;
his praise [shall] continually [be] in my mouth; not the “praise” of which God is the author, but of which he is the object; which is due unto him, and is given him on account of the perfections of his nature, and the works of his hands, and the blessings of his providence and grace; this, the psalmist says, should be in his mouth: his meaning is, that he should not only retain in his heart a grateful sense of the divine favours, but should express it with his lips; should both make melody in his heart to the Lord, and vocally sing his praise; and that “continually”, as long as he lived, or had any being, Ps 146:2.
Fuente: John Gill’s Exposition of the Entire Bible
(Heb.: 34:2-4) The poet begins with the praise of Jahve, and calls upon all the pious to unite with him in praising Him. The substantival clause Psa 34:2, is intended to have just as much the force of a cohortative as the verbal clause Psa 34:2. , like , is to be written with Chateph-Pathach in the middle syllable. In distinction from , afflicti, signifies submissi, those who have learnt endurance or patience in the school of affliction. The praise of the psalmist will greatly help to strengthen and encourage such; for it applies to the Deliverer of the oppressed. But in order that this praise may sound forth with strength and fulness of tone, he courts the assistance of companions in Psa 34:4. To acknowledge the divine greatness with the utterance of praise is expressed by with an accusative in Psa 69:31; in this instance with : to offer unto Him, cf. Psa 29:2. Even has this subjective meaning: with the heart and in word and deed, to place the exalted Name of God as high as it really is in itself. In accordance with the rule, that when in any word two of the same letters follow one another and the first has a Sheb, this Sheb must be an audible one, and in fact Chateph Pathach preceded by Gaja (Metheg), we must write .
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Praise and Thanksgiving. | |
A psalm of David when he changed his behaviour
before Abimelech, who drove him away, and he departed.
1 I will bless the LORD at all times: his praise shall continually be in my mouth. 2 My soul shall make her boast in the LORD: the humble shall hear thereof, and be glad. 3 O magnify the LORD with me, and let us exalt his name together. 4 I sought the LORD, and he heard me, and delivered me from all my fears. 5 They looked unto him, and were lightened: and their faces were not ashamed. 6 This poor man cried, and the LORD heard him, and saved him out of all his troubles. 7 The angel of the LORD encampeth round about them that fear him, and delivereth them. 8 O taste and see that the LORD is good: blessed is the man that trusteth in him. 9 O fear the LORD, ye his saints: for there is no want to them that fear him. 10 The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good thing.
The title of this psalm tells us both who penned it and upon what occasion it was penned. David, being forced to flee from his country, which was made too hot for him by the rage of Saul, sought shelter as near it as he could, in the land of the Philistines. There it was soon discovered who he was, and he was brought before the king, who, in the narrative, is called Achish (his proper name), here Abimelech (his title); and lest he should be treated as a spy, or one that came thither upon design, he feigned himself to be a madman (such there have been in every age, that even by idiots men might be taught to give God thanks for the use of their reason), that Achish might dismiss him as a contemptible man, rather than take cognizance of him as a dangerous man. And it had the effect he desired; by this stratagem he escaped the hand that otherwise would have handled him roughly. Now, 1. We cannot justify David in this dissimulation. It ill became an honest man to feign himself to be what he was not, and a man of honour to feign himself to be a fool and a mad-man. If, in sport, we mimic those who have not so good an understanding as we think we have, we forget that God might have made their case ours. 2. Yet we cannot but wonder at the composure of his spirit, and how far he was from any change of that, when he changed his behaviour. Even when he was in that fright, or rather in that danger only, his heart was so fixed, trusting in God, that even then he penned this excellent psalm, which has as much in it of the marks of a calm sedate spirit as any psalm in all the book; and there is something curious too in the composition, for it is what is called an alphabetical psalm, that is, a psalm in which every verse begins with each letter in its order as it stands in the Hebrew alphabet. Happy are those who can thus keep their temper, and keep their graces in exercise, even when they are tempted to change their behaviour. In this former part of the psalm,
I. David engages and excites himself to praise God. Though it was his fault that he changed his behaviour, yet it was God’s mercy that he escaped, and the mercy was so much the greater in that God did not deal with him according to the desert of his dissimulation, and we must in every thing give thanks. He resolves, 1. That he will praise God constantly: I will bless the Lord at all times, upon all occasions. He resolves to keep up stated times for this duty, to lay hold of all opportunities for it, and to renew his praises upon every fresh occurrence that furnished him with matter. If we hope to spend our eternity in praising God, it is fit that we should spend as much as may be of our time in this work. 2. That he will praise him openly: His praise shall continually be in my mouth. Thus he would show how forward he was to own his obligations to the mercy of God and how desirous to make others also sensible of theirs. 3. That he will praise him heartily: “My soul shall make her boast in the Lord, in my relation to him, my interest in him, and expectations from him.” It is not vainglory to glory in the Lord.
II. He calls upon others to join with him herein. He expects they will (v. 2): “The humble shall hear thereof, both of my deliverance and of my thankfulness, and be glad that a good man has so much favour shown him and a good God so much honour done him.” Those have most comfort in God’s mercies, both to others and to themselves, that are humble, and have the least confidence in their own merit and sufficiency. It pleased David to think that God’s favours to him would rejoice the heart of every Israelite. Three things he would have us all to concur with him in:–
1. In great and high thoughts of God, which we should express in magnifying him and exalting his name, v. 3. We cannot make God greater or higher than he is; but if we adore him as infinitely great, and higher than the highest, he is pleased to reckon this magnifying and exalting him. This we must do together. God’s praises sound best in concert, for so we praise him as the angels do in heaven. Those that share in God’s favour, as all the saints do, should concur in his praises; and we should be as desirous of the assistance of our friends in returning thanks for mercies as in praying for them. We have reason to join in thanksgiving to God,
(1.) For his readiness to hear prayer, which all the saints have had the comfort of; for he never said to any of them, Seek you me in vain. [1.] David, for his part, will give it under his hand that he has found him a prayer-hearing God (v. 4): “I sought the Lord, in my distress, entreated his favour, begged his help, and he heard me, answered my request immediately, and delivered me from all my fears, both from the death I feared and from the disquietude and disturbance produced by fear of it.” The former he does by his providence working for us, the latter by his grace working in us, to silence our fears and still the tumult of the spirits; this latter is the greater mercy of the two, because the thing we fear is our trouble only, but our unbelieving distrustful fear of it is our sin; nay, it is often more our torment too than the thing itself would be, which perhaps would only touch the bone and the flesh, while the fear would prey upon the spirits and put us out of the possession of our own soul. David’s prayers helped to silence his fears; having sought the Lord, and left his case with him, he could wait the event with great composure. “But David was a great and eminent man, we may not expect to be favoured as he was; have any others ever experienced the like benefit by prayer?” Yes, [2.] Many besides him have looked unto God by faith and prayer, and have been lightened by it, v. 5. It has wonderfully revived and comforted them; witness Hannah, who, when she had prayed, went her way, and did eat, and her countenance was no more sad. When we look to the world we are darkened, we are perplexed, and at a loss; but, when we look to God, from him we have the light both of direction and joy, and our way is made both plain and pleasant. These here spoken of, that looked unto God, had their expectations raised, and the event did not frustrate them: Their faces were not ashamed of their confidence. “But perhaps these also were persons of great eminence, like David himself, and upon that account were highly favoured, or their numbers made them considerable;” nay, [3.] This poor man cried, a single person, mean and inconsiderable, whom no man looked upon with any respect or looked after with any concern; yet he was as welcome to the throne of grace as David or any of his worthies: The Lord heard him, took cognizance of his case and of his prayers, and saved him out of all his troubles, v. 6. God will regard the prayer of the destitute, Ps. cii. 17. See Isa. lvii. 15.
(2.) For the ministration of the good angels about us (v. 7): The angel of the Lord, a guard of angels (so some), but as unanimous in their service as if they were but one, or a guardian angel, encamps round about those that fear God, as the life-guard about the prince, and delivers them. God makes use of the attendance of the good spirits for the protection of his people from the malice and power of evil spirits; and the holy angels do us more good offices every day than we are aware of. Though in dignity and in capacity of nature they are very much superior to us,–though they retain their primitive rectitude, which we have lost;–though they have constant employment in the upper world, the employment of praising God, and are entitled to a constant rest and bliss there,–yet in obedience to their Maker, and in love to those that bear his image, they condescend to minister to the saints, and stand up for them against the powers of darkness; they not only visit them, but encamp round about them, acting for their good as really, though not as sensibly, as for Jacob’s (Gen. xxxii. 1), and Elisha’s, 2 Kings vi. 17. All the glory be to the God of the angels.
2. He would have us to join with him in kind and good thoughts of God (v. 8): O taste and see that the Lord is good! The goodness of God includes both the beauty and amiableness of his being and the bounty and beneficence of his providence and grace; and accordingly, (1.) We must taste that he is a bountiful benefactor, relish the goodness of God in all his gifts to us, and reckon that the savour and sweetness of them. Let God’s goodness be rolled under the tongue as a sweet morsel. (2.) We must see that he is a beautiful being, and delight in the contemplation of his infinite perfections. By taste and sight we both make discoveries and take complacency. Taste and see God’s goodness, that is, take notice of it and take the comfort of it, 1 Pet. ii. 3. He is good, for he makes all those that trust in him truly blessed; let us therefore be so convinced of his goodness as thereby to be encouraged in the worst of times to trust in him.
3. He would have us join with him in a resolution to seek God and serve him, and continue in his fear (v. 9): O fear the Lord! you his saints. When we taste and see that he is good we must not forget that he is great and greatly to be feared; nay, even his goodness is the proper object of a filial reverence and awe. They shall fear the Lord and his goodness, Hos. iii. 5. Fear the Lord; that is, worship him, and make conscience of your duty to him in every thing, not fear him and shun him, but fear him and seek him (v. 10) as a people seek unto their God; address yourselves to him and portion yourselves in him. To encourage us to fear God and seek him, it is here promised that those that do so, even in this wanting world, shall want no good thing (Heb. They shall not want all good things); they shall so have all good things that they shall have no reason to complain of the want of any. As to the things of the other world, they shall have grace sufficient for the support of the spiritual life (2Co 12:9; Psa 84:11); and, as to this life, they shall have what is necessary to the support of it from the hand of God: as a Father, he will feed them with food convenient. What further comforts they desire they shall have, as far as Infinite Wisdom sees good, and what they want in one thing shall be made up in another. What God denies them he will give them grace to be content without and then they do not want it, Deut. iii. 26. Paul had all and abounded, because he was content, Phi 4:11; Phi 4:18. Those that live by faith in God’s all-sufficiency want nothing; for in him they have enough. The young lions. often lack and suffer hunger–those that live upon common providence, as the lions do, shall want that satisfaction which those have that live by faith in the promise; those that trust to themselves, and think their own hands sufficient for them, shall want (for bread is not always to the wise)–but verily those shall be fed that trust in God and desire to be at his finding. Those that are ravenous, and prey upon all about them, shall want; but the meek shall inherit the earth. Those shall not want who with quietness work and mind their own business; plain-hearted Jacob has pottage enough, when Esau, the cunning hunter, is ready to perish for hunger.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 34
PROTECTED BY THE LORD
Verses 1-22:
This Psalm is believed to have been written when David changed his behavior before Abimelech (to save his life) and was driven away from him, with disdain, 1Sa 21:13-14.
Verses 1, 2 recount David’s resolve to “bless the Lord at all times,” with his praises “continually,” in his mouth or upon his lips There was purpose and intent in his resolve to “boast in the Lord.” It was that (in order that) “the humble should hear it and be glad,” come to rejoice also, Psa 107:2; Mat 5:15-16. Daily mercies of Divine care and special thanksgiving from all men, especially those who are redeemed by His power, Jer 9:23-24; Php_4:4.
Verse 3 admonishes “O magnify the Lord with me (in colleague of spirit and worship service with me) and let us exalt His name together,” in assembly, affinity worship, or joint worship, in the house of the Lord, Psa 122:1; 1Ti 3:15; Heb 10:14-15; Joh 4:14; Joh 17:17.
Verse 4 witnesses “I have sought the Lord, and he heard me, and delivered me from all my fears.” Blessed are all who do likewise, Isa 55:6-7; Isa 45:22; Psa 40:1-2; Psa 145:18-19; Heb 2:9; Heb 2:14-15; Rom 8:15; 1Jn 4:18; Joh 8:32; Joh 8:36; Mat 7:7; Luk 11:9.
Verses 5, 6 relates that “they,” the humble, looked to him and were lightened (of their burdens and fears) and their faces were not ashamed or blushing, but lighted up. Serenity, peace, and calm came over their races, Psa 4:6; Num 6:26. It is added “this poor man cried and the Lord (living Jehovah) heard, gave heed to him, and saved (liberated) him out of all his troubles, Joh 8:32; Gen 48:16; 2Sa 22:1.
Verse 7 declares that the camp-guard-angel of the Lord encampeth continually round about (in an outer circle) those who fear the Lord and continually delivers them, Gen 32:1; 2Ki 6:17; Zec 9:8, as a protectorate guard of the redeemed, Heb 1:14.
Verse 8 exhorts “O taste and see, comprehend for yourself, that the Lord is good;” It is added “Blessed (spiritually prosperous) is (exists) the man who trusts in Him,” Isa 55:1; 1Pe 2:3, for he shall, not be disappointed, confounded, or brought to shame, Pro 3:3-5; 1Pe 2:6; Rom 1:16.
Verse 9 exhorts “O fear the Lord, ye (you all) who are His saints; for there is no want (lack or desertion) to them that fear him,” as certified Gen 48:15; Php_4:19; Heb 13:5.
Verse 10 declares, however, that the “young lions,” meaning powerful oppressors of the saints, do lack and suffer, Job 4:10-11; Psa 57:4; Eze 38:13; Eze 19:2-3. It is then reaffirmed that they who seek (look to) the Lord shall not want or lack any good thing, any lasting thing, Php_4:19; Psa 84:11; Mat 6:32-33. Tho temporary trials come here, eternal life for body and soul are certified, with increased rewards in eternity, as pledged Rom 8:11; Php_1:21-22; 2Co 2:9. See also Mar 10:30; 1Ti 4:8.
Verse 11 calls “come ye children, hearken (give attention) to me; I will teach you the fear of the Lord,” to respect Him, Pro 1:7-8; Psa 32:8; Pro 14:26-27. For this is the “whole duty” of men, Ecc 12:13-14.
Verse 12 inquires “just what man is there who desires life?” To live it at its best. Is there any who doesn’t desire to get the best out of life? Who doesn’t desire “many days,” that he may see or realize good, real achievement in life? 1Pe 3:10. Such is found only in seeking to know and glorify God in every day living, Mat 6:33; 1Co 10:31.
Verse 13,14 advise “keep or guard your tongue from evil and your lips from speaking guile or deceit,” Jas 3:3-5; 1Pe 2:21-22. For our Lord “did no evil, neither was guile found in his mouth.” It is added, “depart (turn way from, turn your back upon) evil, and do good; Seek (search for) peace and pursue it,” 1Pe 3:8-12.
Verse 15 adds “the eye of the Lord are upon the righteous (with compassionate care) and His ears are open unto their cry,” Job 36:7. The righteous are those who “fear him,” v.9, and “hope in his mercy,” Psa 33:18.
Verses 16, 17 assert further that “the face (favour) of the Lord is against those who do (practice) evil, with a view, resolve to cut off the remembrance of them from the earth,” as certified Lev 17:10; Jer 44:11; Amo 9:4; Pro 10:7; Jer 21:10. But the righteous cry and the Lord heeds and liberates them out of all their troubles, v.15.
Verse 18 adds that the Lord is nigh (at hand) to those who are of a broken heart and saves those who are of a contrite, penitent spirit or disposition; Tho residing in heaven, at his holy place, He stoops to lift the lowliest on earth who earnestly calls upon Him, Isa 57:15; Isa 51:1; Luk 4:18: Psa 51:17; Psa 147:3; Heb 7:25; 1Jn 2:1-2; 1Jn 1:8-9.
Verses 19, 20 assert that the righteous do experience many afflictions, as subjects of the law of sin and death, but the Lord delivers them out of them all, v.6, 17. Such was the case of Joseph, Job, and the 3 Hebrew children. Verse 20 adds, “He keepeth all his bones, not one of them is broken. Of Daniel in the den of lions it was true; Perhaps as a type of our Lord, of whom it was typified and Divinely decreed in the paschal sacrifice, repeatedly, “a bone of him shall not be broken,” Exo 12:46; Num 9:12; Joh 19:36. Paul asserted that the whole body, soul, and spirit would be preserved, every seed having (possessing) his own (Gk. soma) body, in the resurrection, 1Co 15:38; 1Th 5:23. Since “the very hairs of your head are all numbered,” Mat 10:30, is it not reasonable to believe that such is for a Divine, eternal purpose, even beyond this life, in the resurrection and restitution of all things. Act 3:20-21.
Verse 21 adds that “evil shall slay the wicked,” meaning “evil affliction,” v. 19, shall slay them, whereas the Lord delivers the righteous out of all them. It is further declared that those who “hate the righteous” shall be desolate, be made desolate, or desolated, Psa 5:10; Hos 13:1; Psa 9:17.
Verse 22 concludes with assurance that the Lord “continually redeems,” the “soul of his servants,” his own property-people, 1Co 6:19-20. It is added negatively, “none (not even one) that trusts in him shall be desolate,” come to be desolated. This is Divine security that is also restated under the new covenant of our Lord, repeatedly, Joh 7:37; Joh 10:27-30; 1Jn 5:13; 2Sa 4:9; Psa 71:23; Psa 103:4; La 3:58.
Fuente: Garner-Howes Baptist Commentary
1. I will bless Jehovah at all times. (687) David here extols the greatness of God, promising to keep in remembrance during his whole life the goodness which he had bestowed upon him. God assists his people daily, that they may continually employ themselves in praising him; yet it is certain that the blessing which is said to be worthy of everlasting remembrance is distinguished by this mark from other benefits which are ordinary and common. This, therefore, is a rule which should be observed by the saints — they should often call into remembrance whatever good has been bestowed upon them by God; but if at any time he should display his power more illustriously in preserving them from some danger, so much the more does it become them earnestly to testify their gratitude. Now if by one benefit alone God lays us under obligation to himself all our life, so that we may never lawfully cease from setting forth his praises, how much more when he heaps upon us innumerable benefits? (688) In order to distinguish the praise which he had before said would be continually in his mouth from the empty sound of the tongue, in which many hypocrites boast, he adds, in the beginning of the second verse, that it would proceed from the heart.
(687) “That is, in all circumstances; in every posture of my affairs.” — Horsley.
(688) “ Quand il ne cesse de nous bien-faire ?” — Fr. “When he never ceases from doing us good?”
Fuente: Calvin’s Complete Commentary
PRAISE, PRAYER AND PROCLAMATION
Psalms 34-36
AN OUTLINE.
PRAISE34.
The occasions of continual praise.
I will bless the Lord at all times: His praise shall continually be in my mouth.
My soul shall make her boast in the Lord: the humble shall hear thereof, and be glad.
O magnify the Lord with me, and let us exalt His Name together.
I sought the Lord, and He heard me, and delivered me from all my fears.
They looked unto Him, and were lightened: and their faces were not ashamed.
This poor man cried, and the Lord heard him, and saved him out of all his troubles.
The angel of the Lord encampeth round about them that fear Him, and delivereth them.
O taste and see that the Lord is good: blessed is the man that trusteth in Him.
O fear the Lord, ye His saints: for there is no want to them that fear Him.
The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing (Psa 34:1-10).
The grounds of complacency vs. fear.
Come, ye children, hearken unto me: I will teach you the fear of the Lord.
What man is he that desireth life, and loveth many days, that he may see good?
Keep thy tongue from evil, and thy lips from speaking guile.
Depart from evil, and do good; seek peace, and pursue it.
The eyes of the Lord are upon the righteous, and His ears are open unto their cry.
The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth.
The righteous cry, and the Lord heareth, and delivereth them out of all their troubles.
The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.
Many are the afflictions of the righteous: but the Lord delivereth him out of them all.
He keepeth all his bones: not one of them is broken.
Evil shall slay the wicked: and they that hate the righteous shall be desolate.
The Lord redeemeth the soul of his servants: and none of them that trust in Him shall be desolate (Psa 34:11-22).
PRAYER35.
An appeal for preservation against enemies.
Plead my cause, O Lord, with them that strive with me: fight against them that fight against me.
Take hold of shield and buckler, and stand up for mine help.
Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation.
Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt.
Let them be as chaff before the wind: and let the angel of the Lord chase them.
Let their way be dark and slippery: and let the angel of the Lord persecute them.
For without cause have they hid for me their net in a pit, which without cause they have digged for my soul.
Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall.
And my soul shall be joyful in the Lord: it shall rejoice in His salvation.
All my bones shall say, Lord, who is like unto Thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?
False witnesses did rise up; they laid to my charge things that I knew not.
They rewarded me evil for good to the spoiling of my soul (Psa 35:1-12).
A recounting that involves many contacts.
But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.
I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.
But in mine adversity they rejoiced, and gathered themselves together: yea, the objects gathered themselves together against me, and I knew it not; they did tear me, and ceased not.
With hypocritical mockers in feasts, they gnashed upon me with their teeth.
Lord, how long wilt Thou look on? rescue my soul from their destructions, my darling from the lions.
I will give Thee thanks in the great congregation: I will praise Thee among much people.
Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.
For they speak not peace: but they devise deceitful matters against them that are quiet in the land.
Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it.
This Thou hast seen, O Lord: keep not silence: O Lord, be not far from me.
Stir up Thyself, and awake to my judgment, even unto my cause, my God and my Lord.
Judge me, O Lord my God, according to Thy righteousness; and let them not rejoice over me.
Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up.
Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me.
Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the Lord be magnified, which hath pleasure in the prosperity of His servant.
And my tongue shall speak of Thy righteousness and of Thy praise all the day long (Psa 35:13-28).
PROCLAMATION36.
The transgressions of the wicked invite judgment.
The transgression of the wicked saith within my heart, that there is no fear of God before his eyes.
For he flattereth himself in his own eyes, until his iniquity be found to be hateful.
The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good.
He deviseth mischief upon his bed; he setteth himself in a way that is not good; he abhorreth not evil (Psa 36:1-4).
The hopes of the saint are in Divine mercy.
Thy mercy, O Lord, is in the heavens; and Thy faithfulness reacheth unto the clouds.
Thy righteousness is like the great mountains; Thy judgments are a great deep: O Lord, Thou preservest man and beast.
How excellent is Thy lovingkindness, O God! therefore the children of men put their trust under the shadow of Thy wings.
They shall be abundantly satisfied with the fatness of Thy house; and thou shalt make them drink of the river of Thy pleasures.
For with Thee is the fountain of life: in Thy light shall we see light.
O continue Thy lovingkindness unto them that know Thee; and Thy righteousness to the upright in heart.
Let not the foot of pride come against me, and let not the hand of the wicked remove me.
There are the workers of iniquity fallen: they are cast down, and shall not be able to rise (Psa 36:5-12).
Fuente: The Bible of the Expositor and the Evangelist by Riley
INTRODUCTION
This psalm is assigned by the superscription to the occasion when David, persecuted by Saul, fled to the Philistines, and being brought before Achish was driven away by him as a madman (1Sa. 21:12, see Psalms 7). There is no sufficient reason for rejecting the historical validity of this statement. The psalms generally rise above the level of the particular occasion, and dwell on general principles, and so it is here. This psalm is eucharistic and didactic. It is full of thankfulness to the Almighty Deliverer, who defends the penitent against the ungodly. It is a lesson from experience for those who are tempted and afflicted. It is the second of the alphabetic psalms (Psalms 25), the letter vau being omitted, and a second pe added at the end.Murphy. This psalm was selected by the ancient Church to be a communion song (Cyrill. Catech. Myst. 5:17); and from the expression, Taste and see that the Lord is good, and from its evangelical strain, it was well adapted for this purpose.Murphy.
A SONG OF PRAISE
(Psa. 34:1-7.)
Every day of a pious mans life is marked with the monuments and tokens of the mercy of God, so that he has every day to sing a new song. But each separate experience of that kind should fill our heart to such a degree, as to furnish the theme of gratitude and praise for the entire period of our lives. With a feeling of this kind we see David celebrate the deliverance he has just experienced.Tholuck. We should praise God
I. For what He is in Himself. The Lord Jehovah. This is the only name of God in the psalm. The self-existent Creator is the great watchword of the intelligent creation.Murphy. Contemplation of Gods character calls forth praise. This praise is,
1. Free. I will. It is from the heart It is a life, not form; a delight not a burden.
2. Constant. At all times; circumstances alter, but God changes not. In adversity and in prosperity, in the dark hour of sorrow as in the bright moments of joy, God claims our praise. Continually, the lamps, the shew-bread, the daily sacrifice, the priests ministering in the tabernacle continually, were witnesses to the perpetuity of spiritual worship (Exo. 25:30; Exo. 27:20; Exo. 29:42).
3. Exulting. Boast, glory, i.e., to exult in the possession and enjoyment of some admired and beloved object.Alexander. Many glory in their strength, in their riches, in their learning, in their religion. God is the true object of glory. He alone can satisfy and bless the soul for ever (Jer. 9:23-24).
4. Influential. The humble, i.e., the poor and needy, or the meek who bow their hearts to God. The boastings of the worldly are an offence. They have the bad odour of selfishness. But the extolling of the Lord is pleasant to the ear of His people, and strikes a chord of sympathy in their inmost hearts. As one touch of nature makes the whole world kin, so one touch of grace makes the whole Church kin. As one songster in the morning wakens the music of the grove, so one soul hymning the praise of Jehovah calls forth the voices of other kindred souls, till the Church resounds with songs of praise (Psa. 34:3).
6. Social. O magnify the Lord with me. It is not that we can add to Gods glory, He is infinite, eternal, and unchangeable. Nothing we do can increase or diminish His glory. But His name may be said to grow in glory as it is made known; and His character to stand higher in the sight of men, as He becomes more and more the supreme object of trust and love. Let us exalt His name together. Here is the place for union and concert; social worship is the craving of the new heart, and the outgrowth of the new life. In heaven it finds its highest expression, and earth is the likest heaven, where it most abounds.
II. For what He does for His people (Psa. 34:4-7).
1. Personal deliverances (Psa. 34:4). This may refer to Gods rescue of David in the land of the Philistines. He was then in great peril. There were fears on every side. His own conscience was not free, for in his selfish care to save his life he had sinned against truth and against God. But in his straits he sought the Lord. Sin should not deter us from prayer. Rather should the sense of sin make us pray the more earnestly. We have an Advocate with God the Father. There are gifts even for the rebellious. Where sin abounded grace hath much more abounded. He delivered me from all my fears. To have delivered me from all my troubles had been a great favour, but a far greater to deliver me from all my fears; for where that would have but freed me from present evil, this secures me from evil to come, that now I enjoy not only tranquillity, but securitya privilege only of the godly. The wicked may be free from trouble, but can they be free from fear? No; God knows, though they be not in trouble like other men, yet they live in more fear than other men.Baker.
2. Brighter days for the afflicted. They looked, viz., the afflicted mentioned in Psa. 34:2; or it may only mean generally, men looked; others, i.e., besides myself, have in like manner experienced Gods lovingkindness. Were lightened, i.e., were bright with gladness because He heard them, reflecting, as it were, the light of His countenance (cf. Psa. 4:6).Perowne. Here is the look of the soul to God, and the quick response of God, as when the Israelites looked to the serpent of brass and were healed (Num. 21:9), and sinners look on Him whom they pierced (Zec. 12:11), and their hearts are melted to penitential sorrow. Lightened. This is the precise answer to a look. The light of the truth, the promise, and the countenance of God, fill and illuminate the eyes of the soul.Murphy. How often is this fulfilled. Remember Gideon. Hence, instead of the blush of shame, there is the brightness of joy; instead of the shudder of fear, there is the song of victory. Each one, as he remembers what God has done, speaks as for himself. This poor man cried, and the Lord heard.
3. Divine guardianship for the godly to the end. The angel of the Lord. This remarkable phrase occurs only twice in the psalms, here, and in the next psalm. It denotes one who is at the same time the angel of Jehovah and Jehovah Himself (Gen. 16:7; Exo. 23:20). He is God manifest to man, and mediating for man.Murphy. Encampeth. There may be reference here to what Jacob said when the angels met him (Gen. 32:1-2). This is Gods host, and he called the name of that place Mahanaim (two camps). The angel host is under the headship of Christ, and charged with the care of His people. Are they not all ministering spirits sent forth to minister to them who shall be heirs of salvation!
THREE VIEWS OF RELIGION
(Psa. 34:8-10.)
I. What religion is. Plainly it is something belonging to the soul, not a ritual, but a life. It is also something personal, as between the soul and God, and not any service which can be rendered for us by priest or proxy. It is suggested here that religion consists in
1. Personal faith that God is good.
2. Personal devotedness to God as good.
3. Personal communion with God as good.
Religion in the understanding is the knowledge of God (Hos. 4:1); of His will and commandments; it is the knowledge of His mystery or secret counsel revealed in Christ (Eph. 1:17). When the Jewish law had been given, religion was practically a walking in the law of the Lords (Psa. 119:1; cf. Luk. 1:6); when the Christian revelation has been made it is an acknowledgment of the truth which is after godliness (Tit. 1:1). But in this truth, in that law, it seeks a Person; it is fundamentally the maintenance of a real relation with the Personal God, or with a Divine Person, really incarnate in Jesus Christ. Accordingly religion, both Jewish and Christian, is described as a covenant; it is a bond or understanding between the nature, or the soul, and God, or still more, from the point of view of a faith which worketh by love, it is personal communion with God (1Jn. 1:3). Thus religious life is more than feeling, than knowledge, than obedience to a moral code. It is the sacred bond freely accepted, generously, enthusiastically, persistently welcomed, whereby the soul engages to make a continuous expenditure of its highest powers in attaching itself to the personal source and Object of its being.Canon Liddon.
II. What religion does. It is thoroughly practical. It is Gods power in the soul, and worketh in every one to bring us nearer and nearer to Himself.
1. Establishes right relations between the soul and God. Right relations are of great importance. It is so among men; much more with God. If the relations of the soul to God are wrong, all is wrong. If the relations of the soul to God are right, all will be right Now, in religion, the heart is made right with God. There is trust (Psa. 34:8). There is reverential fear (Psa. 34:9). There is holy aspiration and endeavour, the continual seeking of God (Psa. 34:10).
2. Effects a moral transformation of character (Psa. 34:9). Fear the Lord, ye His saints. This is the moral consequence of becoming acquainted with God and His goodness.Murphy. Those who are in a right relation to God, and who love and trust Him, are not only His saints in respect to consecration, but they become more and more His saints as regards character.
3. Ensures the highest blessedness of being (Psa. 34:10). The young lions are here the representatives of those who glory in their own strength and resources.Murphy. The meaning is, that while the most powerful and least scrupulous of men may be reduced to want, the people of God shall be abundantly and constantly provided for.Alexander. (cf. Job. 4:10-11; Psa. 57:4; Nah. 2:12-13; Eze. 19:2; Eze. 38:13; Isa. 40:30-31). They shall not want any good.
III. What Religion deserves (Psa. 34:10). This is the language of experience. It breathes faith, and hope, and love. It is an appeal to the deepest feelings of the heart It implies that if men would only make trial of religion for themselves, they could not fail to be convinced of its supreme excellence.
Religion deserves
1. Earnest study. We are bound to investigate. That only is truth to us which commends itself to our own conscience. Our faith should stand, not in the wisdom of men, but in the power of God. Search the Scriptures. Remember how the Boreans were praised for their independent and earnest examination of the truth (Act. 17:11). Surely that which is the most wondrous thing in the world, and which concerns us all so nearly, should be personally and profoundly studied.
2. Personal Trial. Taste and see. Nothing is so convincing as experience. Only by trial can we truly realise what religion is and what it does. It is one thing to hear honey called sweet, and another thing to know that honey is sweet, because we have tasted it for ourselves. He that believeth hath the witness in himself (cf. 1Jn. 5:10).
3. Hearty commendation. It is the duty of every godly man to commend religion to others. Loyalty to God and love to our brethren alike bind us to this. We should be careful to give a just representation, such as will attract instead of repel. By our humility, our patience, our love, our trust in God, and our purity in the sight of men, we should be true witnesses for our holy religion, true preachers of Christ.
O taste and see that God is good. This voice comes to us from nature, sounds throughout the Scriptures, and is echoed by the godly of all generations. Let us take it up for ourselves. The inquiry of truth, which is the wooing of it, the knowledge of truth, which is the presence of it, and the belief of truth, which is the enjoyment of it, is the sovereign good of human nature.Bacon.
AN ADULLAM SERMON
(Psa. 34:11-14.)
We may imagine that these words formed the substance of an address on some quiet Sabbath in the Cave of Adullam.
Consider
I. The Congregation
We learn from 1Sa. 22:1-2, that David fled from Achish to Adullam in Judah. And every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves unto him, and he became a captain over them; and there were with him about four hundred men. What a strange gathering! What diversities in age, and conduct, and experience! But they had much in common. They were involved in the same cruel fate, and animated with the same resolve, to stand by each other, and to struggle to the uttermost for life and liberty under their chosen leader.
II. The Preacher.
David was a man singularly fitted to address such an audience. His manly presence, his chivalrous nature, his romantic history, his fame as a soldier and poet, his identification with the poor and the oppressed, and with all that was noblest in his countrys history, and above all, his simple faith, must have given him an extraordinary position and power. While his men felt that he was truly one of themselves, they must have also felt that he was raised above them, with a higher character and destiny. He seemed to them born to be a king of men. With what rapt attention and eager hopes would they hang upon his lips.
Children. The word expresses both authority and tenderness. As Venema, in substance expounds, he might have called them children, because he was about to be their teacher, and they his disciples; and again, because they were young men, in the flower of their age, and as sons, would be the builders up of his house; and still more, because as their leader, to whose discipline and command they were subject, he had a right to address them as his children.C. H. S.
III. The Sermon.
1. The subject was supremely important. The fear of the Lord. They had common trials, attachments, and hopes, but beyond these, they needed religionthe fear of Jehovahto unite their hearts in the truest sense, and to make them strong.
2. The treatment was singularly appropriate and effective.
He invites their attention. Hearken unto me.
He addresses their understanding and conscience. I will teach you the fear of the Lord.
He appeals to their affections and hopes. What man is he that desireth life and loveth many days, that he may see good?
He demands the obedience of their hearts and lives (Psa. 34:13-14). The tongue must be kept from evil, and the lips from guile. This could not be done without the renewal of the heart, and earnest personal effort. They had many temptations, wrongs to exasperate them, the prosperity of their enemies to make them envious and revengeful, and the hard struggle for existence to make their life bitter. Some might say, they could only succeed by fraud and violence, by returning evil for evil But not so. Let them trust in God and do the right Let them keep themselves pure, and be followers of peace. Only thus could they enjoy the favour of God.
Life is happiness; good days are happy days. Happiness consists in enjoying Gods favour. His favour is life, His loving-kindness is better than life. To have His eye resting complacently on us, to be the objects of His love and care, to have His ear open to our prayers, to have Him, infinitely powerful, wise, and good, always ready to listen to our petitions, and supply our need; this is life, this is happiness. While, on the other hand, to have His face set against us, to have His countenance covered with frowns, to have Him looking out at us as He did, out of the pillar of cloud, on the Egyptians struggling with the billows, this is misery.Dr. J. Brown on 1st Peter.
GOD AND HIS PEOPLE
(Psa. 34:15-22.)
In the sight of God society is divided into two classes. The principle of classification is not rank, wealth, learning, or worldly power, but character. On the one side are the righteous, and on the other the wicked. The difference between them is vital. They are utterly opposed in their principles and conduct, and God recognises this in His treatment of them. It is the old, old story, The wages of sin is death, but the gift of God is eternal life through Jesus Christ. Gods people are
I. The objects of His Fatherly regard (Psa. 34:15). The eyes of the Lord are upon the righteous, and His ears are open unto their cry. The eyes and the ears are the great sources of intelligence. The terms as applied to God may imply
1. Perfect knowledge.
2. Abiding sympathy.
3. Gracious interposition. As a father watches his child, and is ever ready to act for its good, so our heavenly Father deals with His people. They are individually the objects of His unceasing care. The awful contrast is depicted in the condition of the wicked (Psa. 34:16). God is against them, and they are doomed to destruction.
II. The subjects of His holy discipline (Psa. 34:17-21). They have trials as well as joys. This world is to them often a scene of suffering. But they are not forsaken. God is with them. They have the sense of His love to cheer them. They have the promises of His Word to comfort them. They have the ministers of His providence and Spirit to chasten and to profit them. And evermore the throne of grace is open to them, to which they may com boldly in the name of Jesus, that they may obtain mercy, and find grace to help in time of need.
The whole of Gods dealings with His people are disciplinary. They are weak and sinful, and God dealeth with them as with children. He is training them through suffering for glory. Affliction leads to prayer, prayer leads to increased faith, and increased faith to more of love, and patience, and humility, to wider sympathies, and nobler aims, and holier joys. The Lord is nigh unto them that are of a broken heart. What a comforting word! The Lord is nigh in all His tenderness and pity, in all His power and grace. Many are the afflictions of the righteous, but the Lord delivereth them out of them all.
Mark, again, the terrible contrast. Evil shall slay the wicked, and they that hate the righteous shall be desolate. Afflictions are to them calamities instead of chastisements. Under them they grow worse instead of better. Whatever seemed to be good in them is destroyed, and in the end they are left alone and hopeless in their misery and guilt.
III. The recipients of His redeeming grace (Psa. 34:22). From first to last Gods purpose is to do them good. And all is of grace. The righteous did not of themselves merit Gods love and His deliverances. What He has done for them in providence and in grace has been done for them in and through Christ, and unto the praise of the glory of His name for ever and ever.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 34
DESCRIPTIVE TITLE
An Alphabetical Psalm of Praise and Instruction.
ANALYSIS
For convenience, this psalm may be regarded as resolving itself into three stanzas of seven verses each, followed by a Refrain. Its chief contents are: Resolve to Praise, Invitation to Join, and a Manifesto of Principles to be Discovered in Jehovahs Government. Its principal Literary features are: its Alphabetical structure, with the Waw-stanza Absent, as if to make way for a Redemption-Refrain without exceeding Twenty-two verses. It responds, with its Predominant Praise, to Psalms 25 with its Burden of Prayer. For its probably Romantic Origin, see Exposition.
(Lm.)By DavidWhen he disguised his sanity before Abimelek; and he drove him away, and he departed.
1
Let me bless Jehovah at all times
continually be his praise in my mouth.
2
In Jehovah shall my soul boast
let the humble make it heard and be glad.
3
Ascribe ye greatness to Jehovah with me
and let us exalt his name together.
4
I sought after Jehovah and he answered me
and out of my terrors he rescued me.
5
They looked intently unto him and beamed
and their faces were not abashed.
6
This humbled one cried and Jehovah heard
and out of all his distresses saved him.
7
The messenger of Jehovah encamped
around those revering him and rescued them.
8
Taste and see that good is Jehovah
how happy the man taking refuge in him.
9
Revere Jehovah ye his holy ones
for there is no lack to them who revere him.
10
Young lions have wanted and hungered
but they who seek after Jehovah lack not any good thing.
11
O come sons and hearken unto me
the reverence of Jehovah will I teach you.
12
Who is the man that taketh pleasure in life
loving days that he may see good?
13
Keep thy tongue from evil
and thy lips from speaking deceit:
14
Depart from evil and do good
aim at peace and pursue it.
16
The face of Jehovah is against the doers of evil
to cut off from the earth their remembrance.[354]
[354] That the -stanza originally stood before the -stanza, is deemed probable by Delitzsch; and is sustained by reference to Lam. 2:16-17; Lam. 3:46-51; Lam. 4:16-17. Transposing Psa. 34:15-16, accordingly, as above, causes the matter to run on consecutively, and makes it needless to supply the words the righteous in Psa. 34:17, as is done in A.V., R.V. and Sep. The further effect of this transposition is to produce an Introverted Stanza, which devotes its first and last verses to the wicked, and all the intermediate verses to the righteous.
15
The eyes of Jehovah are towards the righteous
and his ears towards their cry for help.
17
They made outcry and Jehovah heard
and out of all their distresses delivered them.
and the crushed in spirit he saveth.
19
Many are the misfortunes of the righteous
but out of them all Jehovah rescueth him.
20
He keepeth all his bones
not one from among them is broken.
21
Misfortune will slay the lawless one
and the haters of the righteous one shall be held guilty.
22
Jehovah ransometh the life[355] of his servants,
[355] U.: soul.
and none shall be held guilty who take refuge in him.
(Nm.)
PARAPHRASE
Psalms 34
I will praise the Lord no matter what happens. I will constantly speak of His glories and grace.[356]
[356] Literally, His praise shall continually be in my mouth.
2 I will boast of all His kindness to me. Let all who are discouraged take heart!
3 Let us praise the Lord together, and exalt His name.
4 For I cried to Him and He answered me! He freed me from all my fears.
5 Others too were radiant at what He did for them. Theirs was no downcast look of rejection!
6 This poor man cried to the Lordand the Lord heard him and saved him out of his troubles.
7 For the Angel of the Lord guards and rescues all who reverence Him.
8 Oh, put God to the test and see how kind He is! See for yourself the way His mercies shower down on all who trust in Him!
9 If you belong to the Lord, reverence Him; for everyone who does this has everything he needs.
10 Even strong young lions sometimes go hungry, but those of us who reverence the Lord will never lack any good thing.
11 Sons and daughters, come and listen and let me teach you the importance of trusting and fearing the Lord.
12 Do you want a long, good life?
13 Then watch your tongue! Keep your lips from lying.
14 Turn from all known sin and spend your time in doing good. Try to live in peace with everyone; work hard at it.
15 For the eyes of the Lord are intently watching all who live good lives, and He gives attention when they cry to Him.
16 But the Lord has made up His mind to wipe out even the memory of evil men from the earth.
17 Yes, the Lord hears the good man when he calls to Him for help, and saves him out of all his troubles.
18 The Lord is close to those whose hearts are breaking; He rescues those who are humbly sorry for their sins.
19 The good man does not escape all troubleshe has them too. But the Lord helps him in each and every one.
20 God even protects him from accidents.
21 Calamity will surely overtake the wicked; heavy penalties are meted out to those who hate the good.
22 But as for those who serve the Lord, He will redeem them; everyone who takes refuge in Him will be freely pardoned.
EXPOSITION
The occasion of this psalm, as stated in the ancient headlines, is sufficiently extraordinary to appear romantic, if not incredible. There is no need, however, to make the occasion psychologically impossible, by overlooking the precise terms of the superscription; and assuredly the prima-facie evidence strongly suggests that such an account of the origin of the psalm could not easily have been placed where it is, had it been a mere afterthought. It would obviously be mere wanton oversight to suggest that David was disguising his sanity at the Court of King Achish (or Abimelek) and composing an acrostic at one and the same time. The legend distinctly enough points to Davids departure from Gath; and suggests the questionWhither went he when he so departed? Learning as we do (from 1 Samuel 22) that it was to the cave of Adullam, probably less of an incommodious hole in the rocks than a subterranean palace, large enough for multitudes to hide in, and comfortable enough to afford accommodation for Davids father and mother,as we think of all this,incredulity begins to retire, and an almost fascinating romance steps into its place. All sorts of realistic questions come to our aid. Did not David, in all probability, reach the cave of Adullam nearly alone? Ere yet comrades gathered to him, how spent he his time? What sort of man was he? Was he not devout? Was he not a poet and a musician? In his fleeing from place to place, did he never contrive to have his harp near him? A worshippera poeta harpistyea, and possessing an oriental memory, with genius enough in him to contrive those acrostics to aid it,how far yet are we from the atmosphere of the credible? And then, supposing he had with him no writing-skins, were there no rock surfaces available for such a record? It is true, these are mere tentative questions; but at any rate they are ventilated in the interests of an indubitably ancient inscription: which inscription, be it said, was no more probable invention, than it was of easy insertion, when once the psalm had been continuously and closely written on tablet or parchment, and safely deposited in Davids palace library! Books were not then printed in thousands and scattered broadcast, that their readings should be tampered with by every scribe, and wild fancies gain admission and insertion by the royal librarian!
Turning now to the structure of this psalm, the two things which claim our attention are: first, that it is alphabetical or an abecedarian acrostic; and, second, that the letter waw is wanting, raising the enquiryWhy? As to the mere fact that it is alphabetical, there is this to add to a former suggestion, that such an arrangement may, under conceivable circumstances, have been due as much to the exigencies of the composer, as to his desire to help the memory of his readers (or hearers, when books were few). Not only were books few for readers; but occasionally papyrus or skins were scarce for authors. The absence of waw from the alphabetical arrangement, points to the suppression of a stanza, not for the purpose of reducing the lines to 21 (or 3 times 7) as Briggs suggests, but rather to make way for the additional REDEMPTION stanza at the end, without exceeding the number 22.
As to the sentiments of this psalm, they are in any case remarkable, and that for several reasons. The quiet, didactic character of the psalm, naturally springs from its artificial structure. That it should reveal clear kinship with what is now frequently called Wisdom Literature, is not to be denied, but by no means betokens a late date for that reason. Before conceding that, it would be well to inquire from whom the Wisdom Literature first sprang; and the opinion may again be hazarded, as when we first observed a strain of this is Psalms 18, that probably it should be traced back to the prophet Samuel, as familiarised by him in his school for the sons of the prophets. If so, even apart from especial Divine illumination, we need feel no surprise at the occasional appearance of such sententious moralising in Davids own psalms as we find here. When we next observe the air of lofty faith and calm joy which pervades this psalm, we begin to feel that we are treading upon holy ground. David had godly parents. His youth, spent in keeping his fathers sheep, was given to devout meditation. He had come into contact with Samuel, whom doubtless he regarded with great veneration. Besides all which, since the holy oil of anointing had been poured on his head, he had known the mighty inworking of the Spirit of Jehovah. He had a great destiny in store for him, and he knew it; and however long he might have to wait for its realisation, he knew that those noble heights would ultimately be attained. All these were formative influences of no common order; and, therefore, while we admire the lofty devotion of this psalm, we refrain from incredulous wonder; and it no longer seems impossible to the elasticity of Davids devoutas yet unspoiledyoung manhood, and after several hairbreadth escapes, he should find the very cave of Adullam converted into a temple, as its spacious vaults echoed to his well-handled harp. We have not forgotten the motley crew that gathered about him in this romantic glen, nor do we doubt that it numbered some neer-do-wells; but, on the other hand, we may well surmise, that it included some of the finest spirits in Israel. Under such conditions, this restrained acrostic psalm almost palpitates with the life and fire of an oration. We catch the singers glance around as he exclaimsAscribe ye greatness to Jehovah with me, and let us exalt his name together. Having made his own personal contribution to holy memories by sayingI inquired of Jehovah, and he answered me, he notes a group of witnesses to Divine faithfulness, and sings of themThey looked unto him and beamed, and their faces were not abashed; when, observing one signal trophy of Jehovahs faithfulness, standing or reclining near him, he subdues his voice to sayThis humbled one cried, and Jehovah heard, and out of all his distresses saved him. And so forth: calling to a group of doubtersO taste and see! then to group of listless young menO come, sons, and hearken unto me! tendering them some excellent advice. But he must needs nerve his comrades to enter boldly into the strife between sin and righteousness, and so rises to that trumpet-like stanza with which the psalm concludes. Happy was Hezekiah to have such a literary treasure in the Royal Library, to pair off with the 25th: adding to that the note of Redemption as an imperial need, and to this the answering not of Redemption in realisation.
QUESTIONS FOR DISCUSSION
1.
To read this psalm is to think that the psalmist is busy counting his blessingsname five blessings here listed. Show how they relate to life today.
2.
So often we read the phrase praise the Lordjust what is involved in this practice?
3.
Isnt it selfish to boast in the Lord because of what He has done for us?
4.
There is a difference in being saved out of your troubles and being saved from your troublesDiscuss.
5.
Verses nine and ten are surely unqualified in their promisesor are they?
6.
Discuss the formula for a long life. Cf. Psa. 34:12.
7.
The good man of Psa. 34:17 f.f. must be someone who does not sinit this the meaning? Discuss.
8.
The Lord takes an intimate interest in the lives of His childrenis this always known only in retrospect?
Fuente: College Press Bible Study Textbook Series
1. Times The word comprehends the idea of seasons, occasions, as well as continued duration.
Continually The spirit of praise (as of prayer, Eph 6:18) should be unintermitted, and the act habitual and regular.
Fuente: Whedon’s Commentary on the Old and New Testaments
1). Words In Praise Of YHWH (1-3).
Psa 34:1-3
A ‘I will bless YHWH at all times,
His praise will continually be in my mouth.
B My soul will make her boast in YHWH,
The meek will hear of it, and be glad.
G Oh magnify YHWH with me,
And let us exalt his name together.’
The Psalmist commences, as Psalmists so often do, with praise and worship to YHWH. They were clearly aware that it was their responsibility and privilege to approach Him in this way. Before going into detail they recognised that they should remind themselves of Who He is. And here the praise is ‘at all times’ and ‘continually’. He will even praise when everything is against him. Missionaries used to describe it as ‘praising the Lord through gritted teeth’.
So he declares his intention to give YHWH full praise and gratitude, acknowledges that the truly spiritual (the meek) will hear of it and be glad because they rejoice when YHWH is worshipped, and it makes them realise that they have a godly leader, and then calls on these truly spiritual people to join with him in his worship. All are to come as one, worshipping YHWH together. All have equal status before Him. And together they are to ‘magnify’ YHWH. But how can mere men magnify and make great YHWH of hosts? By acting like a magnifying glass or a microscope, and bringing to men’s attention the greatness of the One of Whom we speak. We can ‘ascribe greatness to our God’ (Deu 32:3) and exalt Him by proclaiming His glory.
Fuente: Commentary Series on the Bible by Peter Pett
Psalms 34
Characteristics – Psalms 34 is an alphabetical acrostic poem made up of twenty-two verses, with the first letter of each verse of this psalm in a succession of the twenty-two letters of the Hebrew alphabet.
Theme – Psalms 34 is a psalm of praise unto God and deliverance.
Psa 34:1 (A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed.) I will bless the LORD at all times: his praise shall continually be in my mouth.
Psa 34:1
Psa 8:2, “Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.”
We find a similar statement made by Paul the apostle regarding God’s comfort during his trials so that he can comfort others who go through similar trials (2Co 1:3-4).
2Co 1:3-4, “Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.”
Psa 34:2 My soul shall make her boast in the LORD: the humble shall hear thereof, and be glad.
Psa 34:3 Psa 34:3
[44] Rebecca Springer, Within Heaven’s Gates (Springdale, Pennsylvania: Whitaker House, 1984), 47, 57, 110.
Rth 2:4, “And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee.”
Psa 34:6 This poor man cried, and the LORD heard him, and saved him out of all his troubles.
Psa 34:6
Psa 34:6 Comments – While meditating one day on how we are to approach the Lord with our needs, the Lord quickened this verse to me. I began to see how we must come to God with an attitude of brokenness and humility. As in the parable of the Pharisee and the Publican, one came to God in arrogance and pride, while the other came in brokenness as a sinner (Luk 18:9-14).
When our children are about us playing and making noise, they often ask that we participate in their games. Many times, the parents decline their requests, choosing to sit and relax. If they do answer, the response is often slow after much pleading from the child. But the moment that same child cries out in pain, any parent will jump out of that chair instantly and run to the child’s need.
In is in our weakness and need that God runs to us the quickest. It is our attitude of heart that attracts God. It is our weakness and not our great achievements that gets God’s attention.
Psa 34:7 The angel of the LORD encampeth round about them that fear him, and delivereth them.
Psa 34:7
Scripture References – Note other Scriptures that teach about the angels who are sent to be with the righteous:
Mat 4:11, “Then the devil leaveth him, and, behold, angels came and ministered unto him.”
Mat 18:10, “Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.”
Mar 1:13, “And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.”
Joh 20:12, “And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.”
1Co 4:9, “For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.”
1Co 11:10, “For this cause ought the woman to have power on her head because of the angels.”
Heb 1:14, “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?”
Heb 13:2, “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.”
Illustration:
2Ki 6:16-17
Psa 34:8 O taste and see that the LORD is good: blessed is the man that trusteth in him.
Psa 34:8
Pro 31:18, “She perceiveth that her merchandise is good: her candle goeth not out by night.”
Pro 11:22, “As a jewel of gold in a swine’s snout, so is a fair woman which is without discretion .”
The word “taste” is also used figuratively in the New Testament:
Luk 9:27, “But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.”
Luk 14:24, “For I say unto you, That none of those men which were bidden shall taste of my supper.”
Joh 8:52, “Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.”
Heb 2:9, “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.”
Heb 6:4-5, “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come,”
1Pe 2:3, “If so be ye have tasted that the Lord is gracious.”
Psa 34:9 O fear the LORD, ye his saints: for there is no want to them that fear him.
Psa 34:10 Psa 34:10
Psa 34:11-22 The Psalmist Teaches on the Fear of the Lord In Psa 34:11-22 the Psalmist will teach others how to fear the Lord and look to Him for deliverance during times of trouble. He first gives his own personal testimony of deliverance before teaching others to follow him in his faith in God (Psa 34:1-10).
Psa 34:11 Come, ye children, hearken unto me: I will teach you the fear of the LORD.
Psa 34:11
Psa 34:12-16 Old Testament Quotes in the New Testament – Psa 34:12-16 is quoted by Peter.
1Pe 3:10-12, “For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: Let him eschew evil, and do good; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.”
Psa 34:14 Depart from evil, and do good; seek peace, and pursue it.
Psa 34:14
Psa 34:17 Comments – David tells us that when the righteous cry out, the Lord will hear and deliver them out of all of their troubles. He could say this because he was speaking from personal experience. He has just told us in Psa 34:6 that “this poor man cried, and the LORD heard him, and saved him out of all his troubles.” David then exhorts God’s children to seek the Lord in Psa 34:11 before stating so confidently in Psa 34:17 that God will surely deliver them.
Psa 34:19 Many are the afflictions of the righteous: but the LORD delivereth him out of them all.
Psa 34:19
2Ti 3:11-12, “Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me . Yea, and all that will live godly in Christ Jesus shall suffer persecution.”
Psa 34:19 Illustration Note Joseph’s afflictions and God’s deliverance in Act 7:9-10.
Act 7:9-10, “And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him, And delivered him out of all his afflictions , and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.”
Psa 34:20 He keepeth all his bones: not one of them is broken.
Psa 34:20
Joh 19:36, “For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.”
Exo 12:46, “In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof.”
The Shroud of Turin is believed to be the actual burial cloth of the Lord Jesus Christ. In this cloth is the image of a man that has been crucified. This cloth indicates that the legs of this man have not been broken. [45]
[45] Grant R. Jeffery, “The Mysterious Shroud of Turin,” [on-line]; accessed 1 September 2009; available from http://www.grantjeffrey.com/article/shroud.htm; Internet.
Fuente: Everett’s Study Notes on the Holy Scriptures
Thanksgiving and Instruction of One Delivered out of Great Trouble.
David Praises God for His Deliverance
v. 1. I will bless the Lord at all times, v. 2. My soul shall make her boast in the Lord, v. 3. O magnify the Lord with me, v. 4. I sought the Lord, v. 5. They, v. 6. This poor man cried, v. 7. The Angel of the Lord, v. 8. O taste, v. 9. O fear the Lord, ye His saints; for there is no want to them that fear Him, v. 10. The young lions do lack and suffer hunger; but they that seek the Lord shall not want any good thing;
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THIS is the third of the alphabetical psalms, and appears to have a special connection with the second of them, Psa 25:1-22. Like that psalm, it omits the vav, and has a second pe at the end, which, moreover, is furnished by the same word (podeh). According to the title, it is a psalm of David, and written on the particular occasion of his dismissal by Achish (Ahimelech), when he had foolishly feigned himself mad in consequence of what he had heard the servants of Achish say (1Sa 21:10-15). As there is nothing in the psalm specially suggestive of this occasion, the statement in the title must, it would seem, embody an ancient tradition. It is a composition of a mixed character, being in part didactic (Psa 25:11-22), in part a psalm of thanksgiving (Psa 25:1-10). Metrically, it has been divided into four strophes (Kay), the first and second of five verses each, the third and fourth each of six verses. But there is no corresponding division of the matter.
Psa 34:1
I will Bless the Lord at all times; i.e. even in times of adversity. If the statement in the title may be relied upon, David’s fortunes were now at the lowest ebb. He had fled from the court of Saul on finding that Saul was determined to put him to death (1Sa 20:31). He had hoped to find a safe refuge with Achish, but had been disappointed. He was on the point of becoming a fugitive and an outlaw, a dweller in dens and caves of the earth (1Sa 22:1). He had as yet no body of followers. We cannot but admire his piety in composing, at such a time, a song of thanksgiving to God. His praise shall continually be in my mouth (comp. Psa 92:1, Psa 92:2; Psa 145:1, Psa 145:2; Psa 146:1, Psa 146:2; Eph 5:20; 1Th 5:18). “Continually” must be understood as meaning either “every day” or “many times every day,” but must not be taken quite literally, or the business of life would be at a stand.
Psa 34:2
My soul shall make her boast in the Lord (comp. Psa 44:8; and for the meaning of “boasting in the Lord,” see Jer 9:24, “Let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which executeth loving-kindness, judgment, and righteousness, in the earth” ). The humble shall hear thereof, and be glad. They will anticipate joy for themselves when they hear of my rejoicing.
Psa 34:3
O magnify the Lord with me, and let us exalt his Name together. Not content with praising God in his own person, the psalmist calls on Israel generally to praise the Lord with him. He then proceeds to assign reasons why God should be praised (Psa 34:4-10).
Psa 34:4
I sought the Lord, and he heard me. To “seek the Lord” is not merely to trust in him, but to fly to him, and make our requests of him in our troubles. David apparently speaks of some special occasion on which he “sought the Lord,” and some special request which he made of him, but does not tell us what the occasion or request was. We may presume that it was in some way connected with his “escape to the cave Adullam” (1Sa 22:1). And delivered me from all my fears; literally, frown all the things which I feared (comp. Isa 66:4).
Psa 34:5
They looked unto him, and were lightened; or, were brightened (Hengstenberg); i.e. had their countenances lighted up and cheered. And their faces were not ashamed. As they would have been if God had made no response to their appeal (comp. Psa 25:2, Psa 25:3; Psa 74:21).
Psa 34:6
This poor man cried, and the Lord heard him, and saved him out of all his troubles. Almost a repetition of Psa 34:4, but in the third person instead of the first. The “poor man” intended is David him* self, not an ideal poor man. Otherwise the demonstrative “this” () would not have been employed.
Psa 34:7
The angel of the Lord eneampeth round about them that fear him, and delivereth them. According to some commentators (Rosenmuller, ‘Four Friends,’ and others), the expression, “angel of the Lord,” is here used as a collective, and means the angels generally. With this certainly agrees the statement that the angel “encampeth round about them that fear him;” and the illustration from 2Ki 6:14-18 is thus exactly apposite. But others deny that “the angel of the Lord” has ever a collective sense, and think a single personality must necessarily be intended, which they regard as identical with “the captain of the Lord’s host,” who appeared to Joshua (Jos 5:14, Jos 5:15), and “the angel of the Lord’s presence” spoken of by Isaiah (Isa 63:9); so Kay, Hengstenberg, Bishop Horsley, Professor Alexander, and the ‘Speaker’s Commentary.’ When pressed to say how this one angel can “encamp round” a number of persons, they reply that, of course, he has his subordinates with hima “spangled host,” that “keep watch in squadrons bright;” and that he is said to do what they do, which is no doubt quite in accordance with ordinary modes of speech. Thus, however, the two expositions become nearly identical, since, according to both, it is the angelic host which “encamps around” the faithful.
Psa 34:8
O taste and see that the Lord is good; i.e. put the matter to the test of experience. There is no other way of really knowing how good God is. Blessed is the man that trusteth in him (comp. Psa 2:12; Psa 84:12; Pro 16:20; Isa 30:18; Jer 17:7). Trust in God is a feeling which is blessed in itself. God also showers blessings on such as trust in him.
Psa 34:9
O fear the Lord, ye his saints. Fear of God, a reverent and godly fear, will always accompany trust in God, such as God approves. The saints of God both love and fear him (comp. Psa 31:23). There is no want to them that fear ‘him since God supplies all their wants.
Psa 34:10
The young lions do lack, and suffer hunger. Some suppose the “young lions” here to represent the proud and violent, as in Job 4:10. But it is simpler to take the present passage literally. In God’s animal creation even the strongest suffer want for a time, and have no remedy; his human creatures need never be in want, since they that seek the Lord shall not want any good thing. It is open to them to “seek the Lord” at any time.
Psa 34:11-22
The second, didactic, part of the psalm here begins. The writer assumes the role of the teacher, and, addressing his readers as “sons,” undertakes to “teach them the fear of the Lord” (Psa 34:11), or, in other words, to point out to them in what true religion consists. This he does in two remarkable verses (Psa 34:13, Psa 34:14); after which he proceeds, in the remainder of the psalm, to give reasons which may incline them to the practice of it (Psa 34:15-22). The reasons resolve themselves into two main groundsthe tender love and care of God for the righteous (Psa 34:15, Psa 34:17-20, Psa 34:22), and his hostility to and punish-meat of the wicked (Psa 34:16, Psa 34:21).
Psa 34:11
Come, ye children, hearken unto me (comp. Pro 4:1; Pro 8:32; 1Jn 2:1, 1Jn 2:18; 1Jn 3:18; 1Jn 4:4, etc.). I will teach you the fear of the Lord; i.e. I will teach you the nature of true religion. Note the absence from what follows of any merely legal requirements, and the simple insist-ance on right moral conduct (Psa 34:13, Psa 34:14).
Psa 34:12
What man is he that desireth life? Like most moralists, David begins with asking menDo they wish for happiness? If so, and he assumes that it is so (comp. Arist; ‘Eth. Nic.,’ I. 1.-7.), then he will point them out the way to it. And loveth many days, that he may see good? Mere life, mere length of days, would not suffice for men, would be no object of desire, unless it were assumed that the days would bring them “good”in other words, that they would be happy days.
Psa 34:13
Keep thy tongue from evil, and thy lips from speaking guile. If the end be happiness, the means will be right moral conduct; and, first of all, right government of the tongue. Sins of the tongue are numerous, and abundantly noted in the Psalms (Psa 5:9; Psa 10:7; Psa 12:3; Psa 15:3; Psa 50:19; Psa 57:4; Psa 73:8, Psa 73:9, etc.). They are more difficult to avoid than any others; they cling closer to us; they are scarcely ever wholly laid aside. “If any man offend not in word, the same is a perfect man, and able also to bridle the whole body” (Jas 3:2). The meek Moses “spake unadvisedly with his lips” (Psa 106:33). Job “darkened counsel by words without knowledge “(Job 38:2). St. Peter’s words on one occasion drew upon him the rebuke, “Get thee behind me, Satan” (Mat 16:23).
Psa 34:14
Depart from evil, and do good. From words the psalmist proceeds to acts, and, in the briefest possible way, says all that can be said. First, he enjoins negative goodness”depart from evil,” i.e. do nothing that is wrong; break no laws of God, no command of conscience; have a conscience void of offence, both towards God and towards man. Secondly, he requires positive goodness”Do good;” i.e. actively perform the will of God from the heart; discharge every duty; practise every virtue; carry out the precepts of the moral law in every particular. Seek peace, and pursue it. It is not clear why this virtueone of manyis specially enjoined; but probably some circumstances of the time made the recommendation advisable.
Psa 34:15
The eyes of the Lord are upon the righteous (comp. Job 36:7; Psa 33:18; 1Pe 3:12; and see the comment on Psa 33:18). And his ears are open unto their cry. The specific statement of Psa 34:6 is now generalized. What God had done in the case of the psalmist, he will do in all other similar cases. His eyes will be open to his people’s needs, and his ears attent unto their prayers (2Ch 6:40).
Psa 34:16
The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. Conversely, God turns away his face from the wicked, anti punishes them by causing their very memory to perish from among men (comp. Job 18:17; Psa 109:13; Pro 10:7). The natural wish for continuance, which causes men to build themselves monuments, and erect other great works, and delight in offspring, and seek to establish their families, and create entails, and have their portraits taken, and “call the lands after their own names” (Psa 49:11), was especially strong in the Hebrew race, and made the threat that their remembrance should be cut off peculiarly terrible to them.
Psa 34:17
The righteous cry, and the Lord heareth; literally, they cry, and the Lord heareth. “Cry,” which by the ordinary rules of grammar should have for its subject the “evil-doers” of the preceding verse, must, it is obvious from the context, refer to the “righteous” of Psa 34:15, who are the predominant subject of the entire passage(Psa 34:15-22). And delivereth them out of all their troubles (comp. Psa 34:19 and Psa 54:7).
Psa 34:18
The Lord is nigh unto them that are of a broken heart; and sayeth such as be of a contrite spirit. On the value in God’s sight of a broken and contrite heart, see Psa 2:1-12 :17; and on his mercy towards the truly contrite, see Psa 147:3; Isa 57:15; 69:2. He “is nigh” to such persons, he “dwells with” them, “looks to them, . revives their heart, . heals” them, “saves” them.
Psa 34:19
Many are the afflictions of the righteous (comp. Job 36:8-10; Act 14:22; 1Co 15:19; 2Ti 3:12; Heb 11:33-38; Heb 12:5-10, etc.). The righteous suffer afflictions because they are so imperfectly righteous. They need purging, purifying, chastening, to rid them of the dross and defilement of sin which still clings to them, and from which they are never wholly freed while they continue in the flesh. “We must through mush tribulation enter into the kingdom of God” (Act 14:22). We must, like the Captain of our salvation, be “made perfect through suffering” (Heb 2:10). But the Lord delivereth him out of them all. When they have done their appointed work of purging, purifying, instructing, improving, or whatever else their work may be, God removes the afflictions with which he has visited us or allowed us to be visited, ultimately, when he takes us to himself, mercifully delivering us “out of them all.”
Psa 34:20
He keepeth all his bones: not one of them is broken. The “bones” are put for the entire frame, or body, of a man (comp. Psa 6:2; Psa 31:10; Psa 32:3; Psa 38:3; Psa 42:10; Psa 102:3). God “keepeth,” i.e. watches over, keeps from harm, the entire persons of the righteous, letting no hurt touch them, but such as he permits and sees to be needful. In using the phrase, “not one of them is broken,” the psalmist probably alludes to Exo 12:46 and Num 9:12, taking the Paschal lamb as a type of innocence, and so of godliness.
Psa 34:21
Evil shall slay the wicked. His own misconduct shall bring destruction upon the wicked man-destruction of the body in many eases (Psa 7:15, Psa 7:16), in all, if he persists in his wickedness, destruction of the soul. And they that hate the righteous shall be desolate; rather, shall be held guilty (comp. Psa 5:10, and the comment ad loc.).
Psa 34:22
The Lord redeemeth the soul of his servants (comp. Psa 25:22; Psa 130:8). Some translate, “The Lord delivers,” etc. But the LXX. have . And the verb used means primarily, as Dr. Kay says, “to sever,” then “to set free, release, emancipate; especially to set free by paying a price; to redeem, or ransom.” And none of them that trust in him shall be desolate; rather, shall be held guilty, or shall be condemnedthe same word as in the preceding verse (comp. Rom 8:33, Rom 8:34). Those whom God has redeemed he justifies, and saves from all condemnation. They are “passed from death unto life” (Joh 5:24).
HOMILETICS
Psa 34:1
A duty, a privilege, a purpose.
“I will bless,” etc. A Christian man, burdened and oppressed with many troubles, was seeking relief in prayer. But even prayer was difficult, Suddenly these words came into his mind, “I will bless the Lord at all times.” “At all times?” he thought; “then now.” He began to think of his reasons for blessing God, and as the scale in which he weighed God’s mercies grew heavy, the scale in which he weighed his trials grew light by comparison. His sorrowful prayer was turned into thanksgiving; and he rose up strengthened and comforted. These words express a duty, a privilege, a purpose.
I. A DUTYof perpetual obligation. God’s mercies are “new every morning” (Lam 3:23), nay, every moment. Some signal instance may be the Moses’ rod to make the stream of thankfulness gush forth, as, according to the title, was the case with this psalm. But as the clock is silently marking time every moment, and not only when it strikes the hour, so the silent sense of God’s goodness should never die out of the Christian’s heart, though there are special times for his lips to utter praise. Every breath, every heart-beat, is a new gift of life (Act 17:28; Psa 107:1, Psa 107:8).
II. A PRIVILEGEof the noblest kind. If it is true that every duty brings reward in some sense with it, this is eminently true here.
1. God accepts our praise, as glorifying him (Psa 50:23).
2. Praise hallows our enjoyments (Deu 7:11, Deu 7:12); and brings sunshine into our darkest seasons (Act 16:25).
3. It is the noblest employment, that in which we rise nearest to heaven. Not seeking, as in prayer, from God, but striving to render somewhat to him, we lay our hearts open for his best blessings.
II. A thoughtful, wise, and holy PURPOSE. The fulfilment of this duty and exercise of this privilege are not to be left to transient impulse or to rare occasions. “I will at all times.” There are set occasions when “praise is comely” And there are sunny seasons, when God puts “a new song” in our mouth. But the text points to the habitual culture of a thankful spirit.
CONCLUSION.
1. Forget not God’s mercies. Review them.
2. Place over against them thy unworthiness.
3. Let the heart be often lifted up in thankfulness, when the lips are silent and the hands and eyes busy with the world.
“At all times;” “for his mercy endureth for ever.”
Psa 34:8
The test of experience.
“Oh, taste and seer” The glory of our age is its experimental science. The method of the old philosophers, against which Lord Bacon wrote, was to assume certain principles as true, and reason down to the facts. The new method, to which all the victories of modern science are due, is to reason back from facts to principles; first carefully observing, then testing your conclusions; first learning by experience, then verifying by experience. This method, which in human science is but some three centuries old, is the method of the Bible from the beginning. God has led his Church step by step; taught his children by experience (Gal 3:23-26). The lessons of the Bible are the voice of experience. The aim of the Gospels, as of the entire Bible, is not merely to convey instruction, but to create a supernatural experience. And its invitation to each of us is to put Divine truth to the test, and make this experience our own. “Oh, taste and see,” etc.!
(1) The goodness of God can be truly known only by personal experience.
(2) If there be any truth to which experience bears convincing testimony, it is this: “that the Lord is good.”
(3) This experience is within reach of every one to whom the gospel is preached.
I. IF YOU WOULD SEE, YOU MUST TASTE; AND IF YOU DO TASTE, YOU WILL SEE. Certainty is to be had, and this is the road to it. “Taste” is the most expressive image for personal experience. It is personal. Tastes differ. What to one is delicious, to another is insipid, to a third nauseous. To taste fully, you must not slightly touch with your tongue, but eat or drinkreceiving its substance. So, in Scripture language, to taste death means to die. To taste God’s goodness means to receive and enjoy it in heart-felt experience (Rom 5:5). For example:
1. God’s goodness in pardoning sin can be known only by the pardoned sinnerby actual repentance and faith. Illust.: Mat 9:2-7.
2. God’s goodness in answering prayer can be known only by those who pray (Mat 9:6). lllust.: Disobedient, spendthrift, runaway son, writing in sore extremity from a foreign land to his father. Under the sea, over the hills and plains, the wire carries the swift message, “Come home. Money sent. All forgiven.” That son knows his father’s heart as he never knew it before.
3. The goodness of God, revealed and stored in the Bible, can be known only by long study and diligent search (Psa 119:97,Psa 119:103). Psa 119:72 would be unmeaning cant in the month of a good many Christians. They are on visiting terms with their Bible; know it as you know one whom you meet daily in the street and call on for a few minutes now and then. Spend a day with him in his home or yours, talking over your troubles, and you will learn what twenty years of morning calls would never teach.
II. EXPERIENCE HAS NO SURER LESSON THAN THIS: “THE LORD IS GOOD.” The Bible is our great storehouse of experience (Psa 116:1; 2Ti 1:12). Christian experience in all ages continues and confirms this testimonythe most remarkable body of practical testimony on record. Our lack of experience constitutes no reason for questioning the reality of this experience, or doubting the truth to which it bears witness. Truth is truth, believed or not. The earth went round before Copernicus was born; and still would, if all men relapsed into the old superstition that it is immovable. The world would be full of God’s goodness, though all were idolaters or atheists (Act 14:17). But personal experience begets invincible certainty (Joh 9:25).
III. IF THIS EXPERIENCE BE NOT YOURS, IT OUGHT TO BE; IT MAY BE. God offers it. These words are an invitationa warrant. Beware of turning them into an upbraidinga condemnation (Joh 5:40; Lam 4:2; Luk 19:42). Are you young, happy, prosperous? Thank God for his goodness. But he has better gifts, which will last when these fail (Mat 6:19). Are you poor, friendless, sorrowful (Isa 55:1; Mat 11:28)? Are you lost, helpless against temptation, burdened with sin? Oh, taste and see the goodness God waits to pour out upon you (Rev 20:1-15 :17; Rom 10:11-13)!
HOMILIES BY C. CLEMANCE
Psa 34:1-22
Life’s experiences turned to manifold uses.
There is no sufficient reason for severing this psalm from the detail of history to which its title refers; and it is much to be wished that its writer had uniformly turned his own experience to a use as wise as that which he here urges upon others. But David’s pen might be golden, though sometimes his spirit was leaden; and we may study with great advantage the ideal of life which he sets before us, learning from his experience how we may realize that ideal, even though, in such a dimly lighted and corrupt age as his, he fell beneath it. We, who have far more than David’s privileges, ought to rise to a level far beyond that to which he attained. Let us first note the experience here recorded, and then see how varied are the uses to be made thereof.
I. HERE IS A TOUCHING RECORD OF LIFE‘S EXPERIENCE. In many respects it is such a one as thousands on thousands of God’s people may have passed through, and may be passing through now. If we number the points of experience one by one, the preacher may expand such as may be most appropriate to any ease or cases with which he may be dealing. Here is:
1. A first line of experienceman wanting help from God.
(1) Trouble. (Psa 34:6.) A general term, yet conveying often the idea of strait-ness, narrowness, and perplexity. This may arise from bodily weakness, domestic trouble, personal bereavement, or any other of those manifold causes of anxiety to which we are liable.
(2) Fear. (Psa 34:4.) The dread of the future is often a heavier care than the distress of the present. How often would it be a great relief if we could see the forthcoming issue of things! But this cannot be. Hence fears arise, and we are tempted to say, “I shall one day perish.”
(3) Looking up. (Psa 34:5.) We may, we can, look up above our weakness and helplessness to One who is a “Stronghold in the day of trouble” (Psa 61:2; Psa 121:1). Note: It is a part of the high and holy education of the saints that trouble teaches them to look up; and thus their whole natures become elevated, as they feel and know that they belong to a higher world than this.
(4) Crying. (Psa 34:6; see Psa 18:6.) In our darkest hours we know to whom we speak (Psa 62:1). However dark the night and lonely the path, the child cannot help crying, “Father!” even when he cannot see him.
(5) Seeking. (Psa 34:4.) This is a prolongation of the cry. It indicates the attitude of the soul, continuously directed towards the great Friend and Helper.
(6) All this is in common with others. (Psa 34:5.) “They looked,” etc. Not one alone, but millions, are at each moment looking up trustingly and hopefully, away from life’s cares and sorrows, to him who ruleth over all. Hence we need not wonder at:
2. A second line of experienceGod granting the help that is implored. As there are six stages along the first, so are there six features of the second.
(1) The prayer is heard. (Psa 34:4, Psa 34:6.) Here is a grand field for explorationthe Divine answers to prayer. To enumerate these would require volumes. The saint may well store them up in his memory for the encouragement of troubled ones afterwards. If we did but “give others the sunshine,” and “tell Jesus the rest,” how rich would be the tokens of mercy with which we should rise from our knees!
(2) Angelic ministry is granted. (Psa 34:7. ) The existence and ministry of angels are clearly revealed in the Word of God. Abraham; Jacob; Elijah; Daniel (Heb 1:14; Psa 68:17). The phrase, “delivereth them” is equivalent to “sets them free.”
(3) Supplies are sent. (Verses 9, 10.) It is one of the testimonies most frequently given to those who visit God’s people in trouble, that supplies are sent to them exactly as they require them (Psa 37:25).
(4) Deliverance is sent down. (Verses 4, 7.) God, in trouble, makes and shows “a way of escape.” The dart has been turned aside just as it has seemed to be on the point of striking.
(5) The face has been brightened. (Verse 5.) The anxious look departs when help comes; a lightened heart makes a brightened face.
(6) Consequently, it is proved that those who wait on God will not be put to shame. (Verse 5, Revised Version. ) No! it cannot be. The covenant of God’s promise is “ordered in all things, and sure.” Not from one alone, but from a great multitude which no man can number, will the testimony come. “Not one thing hath failed of all that the Lord hath spoken.” “Thus saith the Lord, They shall not be ashamed that wait for me.”
II. THESE VARIED EXPERIENCES OF LIFE ARE HERE TURNED TO MANIFOLD USES.
1. Towards God. (Verses 1, 2.) The psalmist vows that, having such manifold proof of what God is to him, and of his faithfulness to all his promises, his life shall be a perpetual song of praise; that he will make his boast in God’s goodness and grace, so that those who have, like him, been in the depths of affliction, may also, like him, be brought forth into a wealthy place. Note: Deliverances brought about in answer to prayer should be followed by long-continued and grateful praise.
2. Towards the saints. The psalmist
(1) exhorts the saints to join him in thankful song (verse 3).
(2) He bids them try for themselves how good the Lord is (verse 8), and he would have them know the blessedness of those who trust in him (verse 8).
(3) He bids them loyally obey their God: this is what is meant by the word “fear” in verse 9: not a fear of dread or of servility, but of loyal and obedient reverence. Note: However severe the pressure or great the trouble, we never need depart from the strict line of obedience to God.
(4) He assures them that no loyal souls shall ever be deserted (verses 9, 10). God will see to it that his faithful ones have all needful supplies.
3. Towards all who have life before them. (Verses 11, 12.)
(1) He invites the young to come and listen to him, as out of the depths of his own experience he would show them the value of a godly life.
(2) He propounds a question, which may well evoke a response in many a young aspiring heart (verse 12). See the use to which the Apostle Peter puts this passage (1Pe 3:10-16).
(3) He gives a clear and definite answer, directing them how to govern the lips and the feet. The lips are to shun guile, and to speak peace and truth. The feet are to avoid evil, and to press after righteousness.
(4) He lays down for them a number of axiomata, which may well be their guide through life.
(a) That the Lord does hear and answer prayer (verses 15,17-20). The experience of the faithful gives an overwhelming amount of proof of this.
(b) That in pressing on in life, they will find God’s judgments abroad in the earth, making a distinction between those who serve him and those who serve him not; rewarding one and condemning the other (verse 21, Revised Version).
(c) That Divine deliverances will compass the righteous around (verse 22, Revised Version). Loyal souls will ever be receiving new proofs of the goodness of the Lord, and of the blessedness of such as put their trust in him! “The wicked flee when no man pursueth, but the righteous are bold as a lion!”
Note:
1. Amid all the changeful currents of human thought and sentiment, there are ever, ever, in all ages, climes, and lands, these two great lines of indisputable fact (verses 15, 16), to which we do well to take heedthat the Lord is on the side of good, and that “the face of the Lord is against them that do evil.” No perplexity in the mazes of metaphysical or theological controversy ought ever to conceal or obscure These plain facts from view.
2. It behoves the young to profit by the experience of the old; for, though no two experiences are precisely the same in all details, and though each one must bear his own burden, yet the lives of our fathers, as rehearsed to us by them, do set forth clearly and distinctly certain great principles according to which God governed and guided themprinciples which are the same in every age, and which we cannot ignore, save at imminent peril both for the life that now is, and for that which is to come.
3. It behoves us to treasure up the experiences of life, to recount and to record them for the use and help of those who have yet to set out on life’s journey. We know not how our young ones may be exposed in life. Gladly would we give them the constant screen of home. But that cannot be. Out into the world they must go. With God’s Spirit in their hearts, they are safe anywhere. Without God, they are safe nowhere. We need not talk at them nor try to preach religion obnoxiously to them; but we may, we can, we must, tell them of our God and Saviour, telling them how he has helped us, and will help all who follow him; that they, too, may “taste and see how good the Lord is”!C.
HOMILIES BY W. FORSYTH
Psa 34:1-10
Links of grace.
I. In this hymn we have first of all PRAISE. Praise is not an impulse, or an outburst of enthusiasm soon to die out, but it is the expression of the heart and the exercise of the life. It is good to have stated times for praise, but when the soul is in true fellowship with God it will find “continual” reason for praising him. “Praise” is for “all times,” because God fills “all times.” Thanksgiving has respect to special times, and to what God has done for us, but praise, in its highest sense, is called forth by contemplation of God, as he is in himselfinfinite, eternal, and unchangeable in his Being, wisdom, power, holiness, justice, goodness, and truth. “The secret of the Lord is with them that fear him,” and if we truly fear him we shall learn the “secret” of praising him “continually.”
II. From praise the psalmist proceeds to CONFESSION. He does not speak of himself. When he does so it is not to exalt, but to humble himself. “Boasting is excluded.” But he speaks of God, and proclaims with gratitude and joy his glorious Name. Whensoever we exalt God, there will be sure to be sympathizers. The confession of our faith will call forth like confessions from others, and “the humble shall be glad.” When Paul was converted there were some who were “amazed,” and others who were “afraid;” but when they knew the truth, “that he which persecuted the Churches in times past, now preacheth the faith which once he destroyed,” then, says Paul, “they glorified God in me” (Gal 1:23).
III. The psalmist next advances to FELLOWSHIP. (Psa 34:3.) “It is not good for man to be alone.” This holds true of religion. There is something inspiring and comforting in being associated with others in worship. What we have found true, others also have found true; what we have seen of the glory of God, others also have seen, and with one mind and one heart we can rejoice together. We cannot by anything we do make God greater than he is, but we can “magnify” him as we make his glory more widely known; we can “exalt his Name” as we make his character stand higher in the sight of men, and as we more fully manifest our devotion to him as the Supreme Object of our trust and love. Thus not only with God’s people on earth, but “with angels and archangels, and all the company of heaven, we laud and magnify God’s glorious Name.”
IV. Lastly, we find here GRATEFUL COMMEMORATION OF DELIVERANCE. First the psalmist speaks for himself (Psa 34:4). But what is true of one is true of many (Psa 34:5). Let each of us put himself in “this poor man’s” place. Recall the peril and the prayer. Give thanks for the gracious deliverance. There may have been times when we too may have been in sore straits. In our perplexity and fear we may have resorted to our own devices, and stained our souls with sin. But God is merciful. He did not cast us off. When we cried to him, he forgave us our iniquity, and delivered us from all our fears. God’s deliverances bring gladness. We see in them the outshining of his love. We have looked to him in faith, and he has looked on us in mercy. His response has been quick and graciousas when the wounded Israelites looked to the brazen serpent, and were healed (Num 21:9); as when Gideon looked to God, and was made strong (Jdg 6:13, Jdg 6:14). There is not only the grateful acknowledgment of past deliverances, but the sweet sense of security for all time to come, under the loving guardianship of God (verse 27). Whether we take “the angel” here as one of the angelic host, or as the angel of Jehovah, the great Head and Lord of all, the meaning is the same. The great truth taught is the same which we find so often in the New Testament, as in the Hebrews, where it is said of the angels, “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” (Heb 1:1-14.,14); and in John’s Gospel, where we find our Lord saying, conceding his people, I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand” (Joh 10:28).W.F.
Psa 34:8-10
Proving what is good.
There are two things in this exhortation.
I. A CALL TO MAKE TRIAL OF RELIGION. The spirit of religion is, “The Lord is good.” But how are we to know this? Not by hearing, or inquiring, or believing on the word of others, but by making trial for ourselves. This is in accordance with reason and practical experience. Experience is found on experiment. The knowledge thus acquired can be safely acted upon. So it is in human life. It is the friend we have found kind and helpful in time of need that we trust. So it is also in religion. “Taste and see:” this is the settled order. If we act in this way, the result will be sure, and we shall joyfully add our witness to that of others, “The Lord is good: blessed is the man that trusteth in him.” This call, “Taste and see,” is the call of Christ in the gospel. Those who hear it must make a choice. They must hear or refuse. But considering who it is that gives the call, and the manifold and powerful arguments by which it is enforced, surely it would be wise and reasonable to take Christ at his word, and to make honest trial of his religion. “If any man willeth to do his will, he shall know of the teaching whether it be of God” (John vii, 17, Revised Version). Try the word, try prayer, try the Christian life, try if Christ is to be trusted; not until you have done this can you say whether God is good or not.
II. A CHARGE TO LIVE UP TO THE HIGHEST STANDARD OF RELIGION. “Oh, fear the Lord, ye his saints.” This is due to God. We are not our own, to live as we like. We belong to God, and are bound to live according to his Law. God says to us, “Ye are my witnesses.” This is necessary to our true welfare. The very name “saints” implies that we have been separated from the world, that we have been called unto holiness. But holiness and happiness are indissoluble. The more we “fear God” the more shall we advance in holiness, and the more we advance in holiness the more shall we enjoy of true happiness. “Want” there will be to us, but we will be content to know that God is with us, and that he will withhold no “good thing” from us (Psa 84:11; Heb 4:16). This is the best way of commending religion to others. We influence others more by example than by precept. The more perfectly we live and act as God’s saints, keeping truth and doing right always, serving others in love, following peace and holiness, in a word, the more perfectly we live and act in the spirit of Christ, the greater will be our influence for good in the world. What we have tried and found good, we can honestly commend. What we have proved, and are continually showing in its beneficent effect on our own character and life, to be of the highest worth and virtue, must have a powerful claim to the faith of all reasonable and right thinking men. Let men say of a Christian, “If there be a saint on earth, that is one;” and the next thing will be, “If Jesus could make such a character, is not this the Christ?”W.F.
Psa 34:12
Long life.
We may learn here
I. THAT THE DESIRE FOR LONG LIFE IS NATURAL TO MAN. There may be times, when, under the pressure of trial and weariness, we are ready to say, with Job,” I would not live alway.” But this is a temporary feeling. Our natural desire is to live, and to live long. This desire has been implanted by God, and works in many ways for good.
II. THAT LONG LIFE, WHEN SPENT IN THE SERVICE OF GOD, IS A GREAT BLESSING. We should desire life, not from fear of death, nor from the pain of parting with dear friends, but “to see good,” and that we may do the more work for God. The present world, so far as we know, is the only one in which we can serve God by overcoming evil, and by patience under trial, and by converting sinners. Besides, the longer we live, the more good we can do to others, and the more we can glorify God. To glorify God by the service of our youth is good; to glorify him by the service of youth and manhood is better; but to glorify him by faithful service from first to last, through all stages of life, is best of all (Pro 16:21; Php 1:23-26; 2Ti 4:6-8). How different is it with the wicked! Prolonged life is to them a curse instead of a blessing. The more time, the more sin; the more sin, the more evil; till at last it might be said, “Would that he died early!” or, as of Judas,” It had been good for that man if he had not been born” (Mat 26:24).
III. THAT LONG LIFE CAN BE BEST SECURED BY ATTENTION TO THE LAWS OF RIGHTEOUSNESS. There is an intimate connection between the body and the soul. We may disregard the laws of health as to the body, and then we must suffer. The care of the body is as needful, in its place, as the care of the soul. The tendency of vice is undoubtedly to shorten life. How often does it happen, that young men, naturally possessed of good constitutions, bring on weakness and disease by dissolute living! On the other hand, the practice of self-denial and virtue is favourable to longevity. “The fear of the Lord prolongeth days, but the years of the wicked shall be shortened” (Pro 10:2-7). The question of the psalmist meets a response in our hearts, “What man is he that desireth life. and his wise and fatherly counsel should find an echo in our lives, “Depart from evil, and do good; seek peace, and pursue it.” The laws of health are largely studied in our days. We have Acts of Parliament on “Public Health,” and much is done to promote the physical comfort and health of the people. This is good. It is of much advantage that the people, down to the poorest, should have pure air and wholesome food and favourable surroundings, and it is the duty of the Church, as well as the state, to look to these things. But more is needed. There must be proper education of the people. They must be taught, not only the care of the body, but the care of the soul. The only complete education is that which embraces the whole manbody and soul and spirit. We are only perfectly educated when we are taught of God, “that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world” (Tit 2:13). Longevity was not only a promise of the Old Testament (Deu 4:40; Ecc 12:13), but it is a promise of the latter-day glory (Isa 65:20).W.F.
Psa 34:13
Here are three great things.
I. A GREAT GIFT. Speech is one of our highest endowments. It enables us to utter our thoughts and to converse one with another. Man’s advancement in knowledge and virtue has mainly followed from his possessing this faculty. There have been many ingenious speculations as to how speech has been obtained, but it is enough for us to say that it is from God. When we see a dumb man, we may learn the worth from the want, and should bless God for his goodness in having given us this noble gift.
II. A GREAT PERIL. The best things may be turned to bad uses. So with the tongue. If rightly used, it is a great blessing; if wrongly used, it is a great curse. “Evil” and “guile” are the common ways in which speech is abused, much to the hurt of the speaker and of the hearers. There is thus not only great waste, but manifold and great evils. “Life and death are in the power of the tongue” (Pro 18:21).
III. A GREAT ACHIEVEMENT. It is possible to “keep” the tongue. To do this we must go back from the tongue to the heart (Pro 4:23). When the heart is right, the tongue will be right also (Mat 12:33, Mat 12:34). Such mastery can only be acquired by earnest effort and patience and loving contemplation of Christ. St. James says he who has attained to this rare power is a “perfect man” (Jas 3:5, Jas 3:6).W.F.
Psa 34:16
God’s face.
“The face” is the organ of expression. The thoughts, the feelings, the inward movements of the soul, show themselves by the face. Therefore “the lace” stands for the man (Gen 48:11); and when God is spoken of after the manner of men, his face is put for himself (Exo 33:14). The text is like the mystic pillar of the wilderness. It has two aspects. While God looks forth with love and favour towards his people, he shows himself as terrible to his enemies (Exo 14:24). His face, wherever seen, is always against those who wilfully and wickedly persist in doing evil.
I. GOD‘S FACE IN NATURE IS AGAINST THEM THAT DO EVIL. There is law in nature. To obey the law is to conquer, to disobey is to suffer. As to transgressors, there is neither exception nor immunity. We see the stern, unbending severity of law in the awful passage, Pro 1:24-31.
II. GOD‘S FACE IN THE HOLY SCRIPTURES IS AGAINST THEM THAT DO EVIL. Take the ten commandments, and from the first to the last it is the same. The Law is holy and just and good. It demands obedience from all, and denounces condemnation and wrath against transgressors, without respect of persons. The recorded judgments of God may be held as expressing the same thing. All through, from Genesis to Malachi, whether as respects nations or individuals, God’s face is against the evil-doer. In no part of Scripture is this brought out more vividly and forcibly than in the Psalms.
III. GOD‘S FACE, IN THE PERSON OF HIS SON AND OUR SAVIOUR, IS AGAINST THEM THAT DO EVIL. Christ, in his doctrine, his precepts, his example, and in his redemptive work, is wholly and for ever against sin. His object is to “take away sin,” and to bring them that do evil to do good and to be the loving and obedient children of God, that they may walk in the light of God’s favour for ever.W.F.
HOMILIES BY C. SHORT
Psa 34:1-10
Deliverance and gratitude.
Occasion of the psalm uncertain. Celebrates some great deliverance which awakens praise and inspires him to teach others trust add the secret of a prosperous life.
I. A GREAT DELIVERANCE CELEBRATED. (Psa 34:4-6.) Salvation.
1. He was in great trouble and danger. (Psa 34:4-6.) That the nature of the danger is not explained. Sin and sorrow our greatest trouble.
2. He earnestly sought deliverance. (Psa 34:4-6.) No salvation except to earnest seekers.
3. God answered him and saved him. His face was bright with the light of God’s face. God’s angel was the instrument of his deliverance. Christ our Mediator and Deliverer.
II. HE IS FILLED WITH GRATITUDE. (Psa 34:1-3.)
1. His thankfulness was to be enduring. Not an evanescent thing, like the morning cloud and early dew, but lasting.
2. He calls upon all the afflicted (humble) to join in the praise. (Psa 34:2, Psa 34:3.) Because they may experience a like deliverance. God’s salvation is for the whole world.
III. HE INVITES MEN TO PUT THE GOODNESS OF GOD TO THE TEST OF EXPERIENCE. (Psa 34:8-10.)
1. They will find how blessed are they who trust in God.
2. All their true and real wants shall be satisfied. (Psa 34:9, Psa 34:10.)S.
Psa 34:9
The fear of God.
“O fear the Lord, ye his saints: for there is no want to them that fear him.” The fear of God described the whole of practical religion. There are various kinds and degrees of fear caused by our relation to God, combined in various proportions with other sentiments, tie is the great and powerful, and we are the weak; and we are naturally ignorant of his nature; and till we know whether he is a malignant or a benevolent being, we naturally dread him. The fear which dreads him is the first feeling which springs up. When we have passed out of and beyond the feeling of dread, we may still be overpowered by awe. We feel that God is greater than our highest, most perfect knowledge of his nature; his vastness overcomes and prostrates us. Jacob; Job; David. But the strangest cause of fear is the sense of transgression and the fear of punishment. We dread the judgment of God upon lives and actions. He must know the realities that lie beneath all appearancethe good and the evil. We may well fear when we think of his knowledge of us. The revelations of God’s impersonal nature alarm us. They are all love and no feeling. The hurricane and the tempest are pitiless. The revelations of his personal nature in man and in Christ are full of compassion. God in Christ is the -Physician; but we cannot help fearing what he may have to do upon us for our healing, before we can be made whole. But we ought to believe and know that, like a good physician, he never inflicts any but necessary pain, and how much the infliction costs him in his sympathy with us. Our theology often teaches that there are reasons for servile fear; that our relation to God is that of a courtier to an Eastern despot; or that of a Jew debtor to a Jew creditor, who has no generosity, but exacts the uttermost farthing; or that of a criminal to a Judge who tries to compound with the law by getting an innocent person to suffer for his crimes instead of himself; or who thinks God, in his providential discipline, a cruel Being, who calls upon him to suffer the loss of his children, as he called upon Abraham to sacrifice Isaac, in order to test his faith. But faith casts out the terrors of fear, not inspires them, and does not need such cruel experiments for our discipline. Then there is the fear inspired by faith and love, but which has no torment. A man who has a great undertaking before him, calling for the skill and energy of his highest functions, naturally trembles lest he should fail; like a painter, who stands at his task, but his heart trembling with the great pulses of his conception. He is fearful in proportion as he sees the perfection of the thing he is trying to embody. Turner watching the stormthat he might know how to paint it. So there is a lofty and noble fear of aspiration lest we should not fulfil the Divine purpose of love in our lives. The fear felt towards a good mother, who would sacrifice her life for her child. “How awful goodness is!”S.
Psa 34:11-22
The secret and blessings of a happy life.
“In this second part the psalmist turns to believers, addresses them, and says that it is his design to teach them the art of leading a happy and quiet life, and of being secure against enemies.”
I. THE SECRET OF A HAPPY AND PEACEFUL LIFE.
1. The fear of God. (Psa 34:11, Psa 34:15, Psa 34:18.) Childlike fearcompatible with trust and love.
2. The government of the tongue. (Psa 34:13.) What is said on this in the New Testament by Peter and James.
3. Righteousness of life. (Verse 14.) In its departing from evilthe negative aspect; and in doing goodthe positive.
4. Strenuously seeking after peace. (Verse 14.) Seek peace, and pursue it.” Take care not to cause disagreement, but to promote good will and harmony.
II. THE BLESSINGS THAT ATTEND AND FOLLOW SUCH A LIFE.
1. Prayer of the righteous is heard. (Verses 15-18.) Contrast to the doom of evil-doers (verse 16).
2. Deliverance out of all dangers. (Verses 17-19.) Troubles, the dangers are called, and sufferings.
3. The presence and communion of God with his people. This implied or expressed in nearly all the verses.
4. The protection of their life and person. (Verses 20, 22.) Contrast again to the fate of the wicked (verse 21). The words of the twentieth verse fulfilled at the crucifixion of our Lord.S.
Fuente: The Complete Pulpit Commentary
Psalms 34.
David praiseth God, and exhorteth others thereto by his experience. They are blessed that trust in God. He exhorteth to the fear of God. The privileges of the righteous.
A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed.
Title. vaigarshehu. Who drove him away Who dismissed him, according to the Vulgate, LXX, Arabic, &c. It is very probable, that Abimelech was a name of dignity given to all the kings of Gath, as Pharaoh and Caesar were to the Egyptian and Roman kings. See the notes on 1 Samuel 21. Dr. Delaney is of opinion, that David wrote this psalm for the use and instruction of those men who resorted to him at Adullam, after his departure from Gath. The psalm (says he) contains the noblest encouragements to piety and virtue, from an assurance that all such as are so devoted are the immediate care of Almighty God; as all those of a contrary character are his abhorrence, and the sure marks of his vengeance. The psalm, considered in this light, is certainly one of the noblest, the best turned, best judged, and best adapted compositions, that ever was penned. David begins by encouraging them to piety and gratitude to God from his own example, Psa 34:1-7. He then exhorts others to make trial of the same mercies; to learn the goodness of God from their own experience, Psa 34:8-9. He then assures them, that strength and magnanimity are no securities from want and distress; whereas trust and confidence in God are a never-failing source of every thing that is good, Psa 34:10. After which he sums up all in a most pathetic and beautiful exhortation to piety and virtue, and to confidence in God; in full assurance, that, as he was the guardian and true protector of virtue in distress, so was he the unerring observer and steady avenger of wickedness. See Life of David, b. i. c. 12.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 34
A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed
1I will bless the Lord at all times:
His praise shall continually be in my mouth.
2My soul shall make her boast in the Lord:
The humble shall hear thereof, and be glad.
3O magnify the Lord with me,
And let us exalt his name together.
4I sought the Lord and he heard me,
And delivered me from all my fears.
5They looked unto him, and were lightened:
And their faces were not ashamed.
6This poor man cried, and the Lord heard him,
And saved him out of all his troubles.
7The angel of the Lord encampeth round about them that fear him,
And delivereth them.
😯 taste and see that the Lord is good:
Blessed is the man that trusteth in him.
9O fear the Lord, ye his saints:
For there is no want to them that fear him.
10The young lions do lack, and suffer hunger:
But they that seek the Lord shall not want any good thing.
11Come, ye children, hearken unto me:
I will teach you the fear of the Lord.
12What man is he that desireth life,
And loveth many days, that he may see good?
13Keep thy tongue from evil,
And thy lips from speaking guile.
14Depart from evil, and do good;
Seek peace, and pursue it.
15The eyes of the Lord are upon the righteous,
And his ears are open unto their cry.
16The face of the Lord is against them that do evil,
To cut off the remembrance of them from the earth.
17The righteous cry, and the Lord heareth,
And delivereth them out of all their troubles.
18The Lord is nigh unto them that are of a broken heart;
And saveth such as be of a contrite spirit.
19Many are the afflictions of the righteous:
But the Lord delivereth him out of them all.
20He keepeth all his bones:
Not one of them is broken.
21Evil shall slay the wicked:
And they that hate the righteous shall be desolate.
22The Lord redeemeth the soul of his servants:
And none of them that trust in him shall be desolate.
EXEGETICAL AND CRITICAL
Its Title.In the title there is a reference to the madness which David feigned, when he entered the land of the Philistines in his flight from Saul; was recognized there and brought before the king, who dismissed him as a madman, upon which he concealed himself in the cave of Adullam in the wilderness of Judah. Hitzig recognizes the fact that Abimelech, on account of Gen 20:2, compared with Psa 26:8, was probably not a proper name, but a name of rank of the Philistine kings. Comp. Hengst., Beitrge, 3:306 sq. With this vanishes the objection that the king of the narrative bore the name of Achish. If now the author of the title had this passage of Scripture before him as his authority, the change of name is not only remarkable, but the question remains unanswered, how he could have gained this authority for the Psalm. For the subject of this song, which is very general, and treats of deliverance by Jehovah from many and great dangers, more in a tone of reflection and instruction, than in that of a prayer of thanksgiving, contains no allusions or references to this particular event in Davids life. And the supposition, that the rare word (= taste), Psa 34:8, reminded the compiler (De Wette, Hupf., Hitzig) of that , 1Sa 21:14 (= his understanding, Luther, after the Sept. and Vulg., incorrectly, his gesture), and that he besides this brought the gloriaris, Psa 34:2, into connection with the insanivit in Samuel (Olsh.), not to say anything of the artificiality and trifling which is ascribed to the author, refutes itself; for the words compared are entirely different from one another in sound as well as in meaning. The idea of comparing them could only be entertained by comparing the consonants alone, entirely apart from the sense and context of the words; accordingly with only the written text in view. The question how our author came upon that text, is not in the least answered by this subtle hypothesis. Or are we to take refuge in chance and speak of blind conjecture (Hupf.)? Since it is yet more advisable to think of tradition and to explain the similarity of expressions by supposing a common source, namely, the annals of David, Psa 18:1, compare with 2Sa 20:1, (Delitzsch).
Its Contents and Form.The last mentioned supposition enables us to set aside the objections made to the Davidic authorship from the didactic, in part reflective tone, the parabolic character of the individual verses, and their alphabetical order, which latter is exactly like Psalms 25 in that a strophe with is missing, and an extra verse with is added at the end. All this however is only against a lyrical effusion occurring in the time of that event, yet not against a later use of it in order to general purposes of devotion by him who had experienced it, when he was seized with a very vivid remembrance of his remarkable preservation (Hengst.). The course of thought is in favor of this. The opening strophes (Psa 34:1-3) express the resolution and vow of continued praise of God in connection with an appeal to pious sufferers to do likewise. The reasons (Psa 34:4-10) strongly emphasize his personal experience and its application to the religious life of his companions in the congregation. Finally a paternal position is assumed (Psa 34:11), with the view of teaching to fear God, as the only, but reliable condition of Divine assistance, protection, and salvation (Psa 34:12-22). In all this there are such genuine Davidic features, that on the basis of tradition we have good reason to refer this Psalm as well as Psalms 56 to the same event,6 whilst we find its position in the collection determined by thoughts and expressions similar to the preceding Psalms. Comp. Psa 34:15 with Psa 33:18; furthermore the blessedness Psa 34:8 b with Psa 33:12; Psa 32:1-2; finally Psa 34:11 with Psa 32:8.For the use of this Psalm at the Communion in the ancient Church, on account of Psa 34:8 a, comp. Const. apost. VIII. 13; Cyrill. cat. myst. V. 17.
Psa 34:2. The sufferer.The navim are the pious (Hitzig) who have learned the disposition of the sufferer in the school of sorrow (Delitzsch), and therefore may likewise be designated as the meek (Hengst.). This reference disappears in the translation: miserable (Luther), or distressed (Hupf.), which can be applied better to niyyim, and used in Psa 34:6.
Psa 34:4. Cod. Alex, of the Sept., which is followed by all Latin Psalteries, has , the Cod. Vat. however = those who dwell around me, by which some have understood, enemies, dangers, troubles. Symmach. has similarly .
Psa 34:5. They looked unto Him and became bright, and their faces needed not to blush.The subject is not to be taken directly from Psa 34:2, but to be derived from the context as in Psa 34:17. This parallel example is against (Hupf.) gaining the subject by a relative or a hypothetical construction: those who looked, etc., or, if one look, etc. (Rabbins, Luther, Calvin, De Wette, Delitzsch). usually means, flow together, flow, in Aramaic, however; beam, shine; hence (Job 3:4) light, day. The latter meaning, as an expression of cheerfulness and joy (Psa 4:7), applies here (Sept., Chald., Isaki, Aben Ezra, and recent interpreters), as Isa 60:5. Luthers anlaufen originates from the first meaning, which is maintained by Kimchi and Geier. The contrast is the face covered with shame. The subjective negation is stronger than .
Psa 34:6. This distressed one.Delitzsch translates this, the sorrowful. In this passage Venema, Kster, Hupf., take the singular as used for the plural. Most interpreters, however, refer it to the person of the Psalmist.
Psa 34:7. The angel of Jehovah.It is questionable whether this expression is to be taken as collective, and referred to the host of angels, which surrounds the pious, protecting them, Psa 91:11; 2Ki 6:17 (Calv., Hupf., Camph.), or whether we are to think of the angel of the presence, Isa 63:9, the especial mediator of the revelation of Jehovah (most interpreters in all times). In favor of the former view is the predicate encamped about, which demands plurality (Aben Ezra), in favor of the latter, the fact that Maleach Jehovah has gained the meaning of a term. techn., and is stamped with a meaning in the Pentateuch itself, which is so often re-echoed in the Psalms. Hence it is, that apparently there is a reference in to Mahanaim, the double camp of the angels, which Jacob beheld with the eye of faith as a fortress of chariots protecting his camp (Gen 32:2 sq.), and at the head of it we have to think of the angel of Jehovah, according to Gen 28:13; Gen 32:25 sq., the prince of the host of Jehovah (Jos 5:14; comp. 1Ki 22:19). Since now is not only used of hosts, but likewise of captains, 2Sa 12:28 (Hengst.), so the captain might be mentioned here likewise, the host being supplied in thought. We may likewise suppose that this angel, so significant with reference to the history of redemption, is named, in so far as he can afford a protection on all sides, as a spiritual being above the limits of space. In favor of this is particularly Zec 9:8.The Vulgate has not taken the of the Sept. as intransitive, but has translated it by immittet. Since this was obscure, the variation arose which was already rejected by Augustine: immittit anqelum (angelos) dominus.
[Psa 34:8-9. Taste and see.Delitzsch: Tasting, etc. (, Heb 6:4 sq.; 1Pe 2:3) stands before seeing; for spiritual experience leads to spiritual knowledge and not conversely. Nisi gustaveris, said Bernard, non videbis. David desires, that others likewise may experience what he has experienced, in order to know what he has known; the goodness of God. Therefore the appeal to the saints to fear Jehovah ( for in order to distinguish veremini and videbunt, as Jos 24:14; 1Sa 12:24), for he who fears Him, has all things in Him.C. A. B.]
Psa 34:10. Young lions.Luther after the Sept. has rich. Most ancient interpreters, finally, Hengstenberg and Hitzig, think of such rich (Sir 13:19) and mighty enemies (Psa 35:17). But the usual usage of this figure, which in Jer 2:15 is likewise applied to the heathen, cannot decide anything here, where the clear and comforting thought appears much more significant, if the proper meaning is retained (Kimchi, Calv., Ruding., Maurer,7 Hupf., Delitzsch). Comp. Job 4:10 sq.
[Psa 34:11. Come children.Delitzsch: These are not children in years or understanding, but it is an affectionate address of the Master who is experienced in the ways of God, to all and every one, as Pro 1:8, et al. Similar is the use of in the Epistles of John.C. A. B.]
[Psa 34:12-14. Hupfeld: The question, with the following imperatives, is only a lively expression of an antecedent and consequent instead of, He who loveslet him take care, etc. (vid.Psa 25:12). So 1Pe 3:10 sq.; Jam 3:13.Life is not used in the common external sense, but in the higher sense, of a happy life, prosperity =parallel Good, and way of life, tree of life, frequent in the Proverbs (vid.Psa 16:11).Days = parallel life, or more particularly long life, which in itself was a good in the Old Testament, as a promise of the Law. Sins of the tongue, in the avoidance of which righteousness of speech consists, which manifests itself in accordance with its nature chiefly negatively. They are here as Psa 15:2, immediately against their neighbors, yet in general direct themselves likewise against God, comp. Psa 39:2-4. The Proverbs of all nations are full of this taming and training of the tongue, so likewise the Old Testament. Comp. Psa 39:2-4; Psa 141:3; Pro 4:24; Pro 13:3; Pro 21:23; Sir 28:25; Jam 3:2 sq. Righteousness of act; negatively, in being far from evil, positively in doing good. Both connected likewise, Psa 37:27 (comp. Isa 1:16 sq.; Amo 5:14), and indeed the usual formula; especially the first, as Pro 3:7; Job 28:28; Job 1:1; Job 1:8; Job 2:3.Pursue = aspire after, Psa 38:21; Pro 21:21; Deu 16:20; Isa 51:1.C. A. B.]
[Psa 34:15-16. Hupfeld: The eyes of Jehovah are used as the organ of His gracious care, with and without a verb entirely like Psa 33:18. Parallel with this His ears as the organ of hearing their cry for help, their prayer, as Psa 18:6; Psa 145:19; comp. the parallel Isa 1:15.In contrast with this is the face of Jehovah, in a bad sense with (as all verbs of hostility): (directed) against evil doers, = the angry look, the judicial eye of God. (vid.Psa 21:9.C. A. B.]
[Psa 34:17. They (namely, the righteous) cry.Vid. remarks upon Psa 34:5. Delitzsch supposes, with Hitzig, that this verse with originally stood before the previous one with in accordance with the order of Lamentations 2-4. Thus the subject would be in the previous verse. Delitzsch: With the present order of thought, Psa 34:19 is formed in the same way as Psa 34:5 : Clamant et Dominus audit=si qui (quicunque) clamant. It is a crying out of the depths of a soul despairing of itself. Such crying finds a hearing with God, and a hearing which proves itself in the granting.C. A. B.]
[Psa 34:18. Delitzsch: Broken in heart are those whose selfish, self-seeking life, which revolved about its own personality, has been broken at the root.Contrite in spirit are those who have been brought down by severe experiences from the false height of proud self-consciousness, and have been led to repentance and thoroughly humbled. To such Jehovah is near, He preserves them from despair, He is ready to erect a new life in them in the ruins of the old, and to cover their infinite deficiency. He makes them as those who are susceptible of it and crave it, participants in His salvation.C. A. B.]
Psa 34:19. Many afflictions.These are not punishments for their own sins, many of which the righteous man still has, so that he is here reminded of the imperfection of human righteousness and then is referred to the greatness of the Divine mercy (Hengst.). The context demands that we should think of the mortifications, afflictions, snares and persecutions which the righteous have to experience from other men. These are many, but Jehovah delivers out of them all.
Psa 34:20. Keeping all his bones,expresses the most particular oversight and care by a figure differing from Mat 10:30, but with similar import and force. A Christian reader is reminded of its literal fulfilment in the care over the crucified. Yet this is not to be regarded as prophetical, because not a syllable of this Psalm hints at the righteous one in the perfect sense (Isa 53:11; Jer 23:5; Zec 9:9; Act 3:14; Act 22:14), but rather the absence of the Hebrew article in the context, shows that the singular represents the category, as then the Vulg. after the Sept. has used the plural. For the sake of clearness we therefore translate a righteous man and not the righteous man. Since now Joh 19:36. expressly states that the facts narrated from Psalm 34:33, took place in fulfilment of Scripture, and besides the title of the righteous one is not used of Christ in connection with this event, the conjecture, that John may have had in view not only, Exo 12:46, but likewise the present passage (Delitzsch, Hitzig), cannot be supported, although the remark is correct in itself, that not only the paschal lamb but likewise to a certain extent the sufferings of the righteous are typical (Delitzsch).8
Psa 34:21-22. The emphasis lies upon the word which begins each verse, so that the thought is, evil slayeth the ungodly, whilst Jehovah redeemeth the soul of the righteous=his life, out of all these troubles. In favor of this is likewise the context with Psa 34:19 sq. and the word =misfortune, evil. If the thought was to be expressed here that wickedness slayeth the wicked (Delitzsch), we would have reason to expect which is usual in the Psalms. means not only to become guilty, but likewise to pay the penalty of guilt. Both sides of the idea of guilt flow into one another, and hence arises at times the double sense.
DOCTRINAL AND ETHICAL
1. Profound piety cannot be satisfied with once thanking God for His benefits, protection, answers to prayer and tokens of grace; it preserves, awakens, and strengthens, the remembrance of them in the soul, so that the desire arises for uninterrupted praise of God, and the thankful man invites his fellow-believers, particularly his fellow-sufferers, to similar experience, and encourages to similar action, whilst he calls them to share his joy and to commune with him in prayer. Thus the example of David in this Psalm of thanksgiving serves as a general example for all the righteous, that they may learn how God does not despise the cries of His saints.(Luther).
2. The proclamation of the sure hearing of prayer, by the mouth of a believer who has experienced it, is as comforting to the afflicted sufferer, as the experience of the quickening enjoyment of the goodness of God is beneficial to the spiritual life, and the promise of the happiness of those who fear God is attractive to those who desire it. The true knowledge of the goodness of God and the seeing, is preceded by personal appropriation or tasting; but this presupposes readiness to bestow, on the part of God, and is conditioned on believing approach and laying hold of, on the part of the needy. The reference to the angel of Jehovah, the Mediator of the history of redemption, before all else encourages to this.
3. No creature, however strong he may be, is able to provide for himself and protect himself; but he who fears God and trusts in Him has no lack of anything. His righteousness does not protect him against afflictions; but the gracious nearness of God comforts him in affliction, and delivers him from all his afflictions; for God makes him free from guilt and punishment. The ungodly, however, perish; for in their misfortune, the punishment of their guilt overtakes them, and death as the wages of sin (Rom 6:23) is their sure and miserable end.
4. The true, that is the only and safe way of life and happiness, is accordingly the trusting exercise of the fear of God for the righteousness, which we are to have shown to us by those who have known it in their own experience, in order that we may fulfil it ourselves. The entire instruction may be comprehended in the clause, depart from evil and do good. But the extent of this prescription is so great, that the first includes bridling of the tongue and the latter seeking and pursuing, that is, the diligent and careful striving after peace, as the good understanding between God and man which is conditioned on good behaviour.
HOMILETICAL AND PRACTICAL
The praise of God 1) as an expression of personal thankfulness, 2) as a means of general edification, 3) as a recognition of the honor due to God.The fear of God and trust in God do not exclude one another, but are the common foundation of human happiness.God is near to all men according to His Omnipotence, but only to the pious according to His graceHe who would lack no good thing, must not depend upon any other than God, but upon Him earnestly and constantly.God allows us to seek Him, and likewise to find Him, and then there is great salvation and joy.The knowledge of the goodness of God grows with experience, but only personal appropriation by faith helps us.Gods goodness makes the man happy who finds refuge in Him.All the help that there is on earth comes from the Lord, whether God sends His angels or uses other means.The afflictions of the righteous have a different cause and issue from those of the ungodly.It makes an essential difference, how a man expiates his guilt whether by penitence or punishment.Human wisdom does not help out of real trouble, nor any strength of the creature, but only the grace of the Lord.The care of God over the righteous, how it encourages us a) to praise God, b) to trust in God, c) to fear God.We should learn, teach and do the will of God.God will keep every bone of the pious, they should likewise serve Him with every member.He who would live free from guilt and from punishment, must take refuge in God as His Redeemer.Life, happiness and peace are good things, desired by all men, properly valued by few, and only found and retained by those who seek God.All men have afflictions, but only the pious have a broken heart and thereby the way to true consolation and constant blessing.
Starke: How many beautiful plans would have failed, if the saints of God had undergone no danger.To be miserable and yet rejoice and praise God with joyous mouth is foolish to the reason and hard for a troubled heart; nevertheless such a heart cannot and should not withdraw itself from this.As one light kindles another so a believing heart seeks to awaken others and excite them to the righteous praise of God.God will be no greater by our praise, we cannot exalt Him in Himself, but we exalt His name in ourselves when we praise Him in all His works and give Him alone the glory.We must not only look to God, but must likewise run to Him.Take care and do not wilfully deprive yourselves of the service of the holy angels.If the ungodly knew how good the Lord is, understood how He alone is the highest good, in whom all blessedness meetsWhy! they would make haste and turn to Him.He who seeks God and finds Him, gains more, than the entire world besides, what should he lack?Blessed business when we not only come to Christ ourselves, but likewise seek to persuade others, to give ear to the inviting voice of eternal Wisdom.Children should early be accustomed to godliness, in order that they may not offer to the devil the best blood of their youth and only the residue of age to God. Ah! how many men destroy their peace by their own mouth.When no one will hear and see the miserable, God sees and hears them; and when no one can overcome the ungodly persecutors, God can subdue and destroy them with an unfavorable look.Although the pious have many troubles, yet they do not redound to their ruin as to the ungodly, but to their benefit.The ungodly and those who hate the pious, are accustomed to be white hot and to throw all the blame on the righteous, but it is very different according to the Divine judgment.
Selnekker: The example of the saints when properly considered, works great good in the hearts of the pious and strengthens their faith, hope, prayer and patience.Schnepf: We have angels to protect us, one of which is mightier than a whole army.Menzel: It belongs to the doctrine of the cross, that we properly know; 1) upon what persons our Lord lays the cross first and chiefly; 2) why it is, notwithstanding, that He lays the dear cross upon such people in preference to others; 3) how the righteous are accustomed to feel and their experience under their cross; 4) how they act under it, what they should do and what not; 5) what God does to them in return.Arndt: Our whole life should be nothing but one constant praise and confession of Godto Gods honor and the comfort and improvement of our neighbors.Roos: Mighty men, who like lions live by prey, must at last suffer hunger and want: but those who seek the Lord will not lack, any good thing.Guenther: The greatest calamity of our times is, that there are so few broken hearts and contrite spirits.Taube: We must seek not so much the gift, as the Lord, the Giver.What a God He is of whom His people can say, With Him we have no fear, no lack, no guilt!Thym: The cross, the source of inexpressible comfort, 1) where the cross is great there is great comfort from the Lord; 2) where there is great comfort there is great joy in the Lord; 3) where there is great joy there is sure glory with the Lord.
[Matt. Henry: Gods praises sound best in concert, for so we praise Him as the angels do in heaven.Would we pass comfortably through the world and out of the world, our constant care must be to keep a good conscience.They that truly repent of what they have done amiss, will warn others to take heed of doing otherwise. Sad is the case of that man who by sin has made his Maker his enemy, and his destroyer.Parents that are very fond of a child, will not let it be out of their sight; none of Gods children are ever from under His eye, but on them He looks with a singular complacency, as well as with a watchful and tender concern.There is no rhetoric, nothing charming, in a cry, yet Gods ears are open to it, as the tender mothers to the cry of her sucking child, which another would take no notice of.No man is desolate but he whom God has forsaken, nor is any man undone till he is in hell.Barnes: The most lonely, the most humble, the most obscure, and the poorest child of God, may have near him and around him a retinue and a defence which kings never have when their armies pitch their tents around their palaces, and when a thousand swords would at once be drawn to defend them.Spurgeon: He who praises God for mercies shall never want a mercy for which to praise.What a blessing one look at the Lord may be! There is life, liberty, love, everything in fact, in a look at the crucified One. Never did a sore heart look in vain to the good Physician; never a dying soul turned its darkening eye to the brazen serpent to find its virtue gone.We little know how many providential deliverances we owe to those unseen hands which are charged to bear us up lest we dash our foot against a stone.Positive virtue promotes negative virtue; he who does good is sure to avoid evil. Salvation is linked with contrition.Believer, thou shalt never be deserted, forsaken, given up to ruin. God, even thy God, is thy guardian and friend, and bliss is thine.C. A. B.]
Footnotes:
[6][Delitzsch: Psalms 34 is one of the 8 Psalms, which are referred by their titles to the time of the persecution by Saul, and arose in that long way of suffering from Gibeah of Saul to Ziklag, (in about this chronological order; 7, 59, 56, 34, 52, 57, 142, 54.)C. A. B.]
[7][Hupfeld: The hungry lions indicate the need of the creature when left to itself, even of the strongest beast of prey in contrast with the higher protection of the pious.C A. B.]
[8][For the meaning of bones, vid. Psa 6:2.C. A. B.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The Psalmist is celebrating divine goodness through the whole of this Psalm, and from his experience calling upon the whole Church to engage in the same delightful employment.
A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed.
Psa 34:1
If we read this Psalm with an eye to David King of Israel; we shalt find great light thrown upon it by turning to the history of David to which the title refers, 1Sa 21:10-15 . If we read it with an eye to David’s Lord, of whom David was a type, and to whom he ministered as a prophet, we must turn to the Evangelists, and behold the deliverance of Christ from the powers of darkness at his resurrection. And if we read it as applicable to every true believer in Christ, in all his escapes from sin, and his final triumph over death and the grave; we must still consider the believer in Christ as only conquering in his name, and triumphing in his salvation. What I would recommend the Reader therefore to do through the whole of this Psalm, in order that he may enter into the enjoyment of the precious things in it, is (what I desire grace to do myself,) to keep a steady eye on Jesus, and in his triumph s and victories to take part. This will be (as the Psalmist expresses at in another place) to rejoice in his salvation, and in the name of our God to set up our banners. Psa 20:5 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Daily Prayer
Psa 34:1-22
‘As it is the special work of a shoemaker to make shoes,’ said Luther, ‘and of a tailor to make coats, so it is the special work of a Christian to pray.’ The true artist is an artist everywhere. His work in his studio is only a part of his artist life. So must the pious soul be devoted to prayer; his prayers will be only a part of his praying life. The servants of Madame de Chantal used to say of their mistress: ‘Madame’s first Director made her pray three times a day, and everybody was upset. The new Director makes her pray all day, and nobody suffers for it.’
Reference. XXXIV. 3-8. A. Mursell, Lights and Landmarks, p. 165.
Psa 34:5
I. The meaning of the Look. There is many a metaphor which is more instructive than a treatise, and this one is worth cart-loads of metaphysical analysis. What is meant by it? No man hath seen God at any time, and yet there is an action of the spirit which is fitly paralleled as sight. We are accustomed to say seeing is believing; the converse is quite as true. Believing is seeing. The Spirit has its eye as the body that inward eye which is the bliss and the glory of man. In briefest words the look that enlightens is the look of faith. The main elements are plain enough. ( a ) There is what I may call the intellectual, the occupation of the understanding with the thought of God. ( b ) There is desire in the look, wistful, longing. ( c ) There is sense of need. ( d ) There is confident expectancy.
II. The power of the Look. Note how the enlightenment is set forth as immediate and certain. There will be no appreciable interval of time, but at once when a man turns his face to God his face will blaze. In this highest region of life to ask is to receive, to wish is to possess, to turn to the light is to be flooded, bathed, in the light, and that at once and without a doubt.
III. The Look has, properly speaking, no power at all, i.e., it is the blaze of the sunlight which makes the face glow. It is the objective faith, God’s own face which makes the brightness and so the true limits of the worth of faith. Not the act of belief but the thing believed not the faith but the Gospel not very faith as a more refined form of work but my faith as the mere inlet through which His grace enters.
( a ) Put in its fullest power and it is this the look is the medium of healing or Salvation. This is the true enlightening the real deliverance from the power of darkness. To entertain the belief and this great love in Christ is to pass into the light.
( b ) The look works joy. The outward deliverance is implied, but even where that does not come we may have the joy of His face, and plain evermore is that the look, i.e. occupation of mind and heart with the thought of God, is sure to make a man glad.
Go and stand in the sunshine. That is what we all need to have said to us over and over again. That is the secret of all light, of knowledge, purity, and blessedness.
A. Maclaren.
References. XXXIV. 5. Spurgeon, Sermons, vol. iv. No. 195. XXXIV. 6. G. Brooks, Outlines of Sermons, p. 225.
The Ministry of Angels
Psa 34:7
I. There is something, I think, very touching in the first recorded message of an Angel of God, and to our ears it may sound strangely. When Hagar fled from the face of Sarai, the Angel of the Lord found her in the wilderness and said ‘Return to thy mistress, and subdue thyself under her hands’: Patience and self-control, such are the earliest precepts which the messenger of heaven brings to a suffering woman; but with them is combined a blessing, for He said, ‘I will multiply thy seed exceedingly, that it shall not be numbered for multitude’. From this beginning the record of Divine providence flows on with even current through the age of patriarchs. At Sodom, at Moriah, at Hebron, at Mahanaim, at Bethel, and in Egypt, the patriarchs acknowledged the personal care of their God in the service of His messengers.
II. The history of the family was a prelude to the history of the nation. In times of rebellion and division, in times of despair and oppression, in times of sinful confidence and of trustful self-abasement, the Angel of the Lord wrought among Israel the issues of repentance and faith, of chastisement and victory, in the field of Bochim, and by the brook Kishon, appearing to Gideon as he threshed wheat by stealth, and to the wife of Manoah in her loneliness, stretching the destroying sword over the city of David and sweeping with a pestilence through the camp of the Assyrians. Meanwhile the prophets were unfolding wider views of the ancient faith. The God of Israel appeared under the more glorious title of the Lord of Hosts. The scene of His Majesty was transferred, as it were, from earth to heaven. The angels were seen ministering to His glory or declaring His perfections. The way was prepared for a spiritual kingdom; and Daniel was allowed to record the ministry of spiritual power in Persia and Greece that all the nations of the world might work together for the final establishment of the reign of Christ.
III. The age of prophets passed away, and with it the outward miracles of the first dispensation. A people tried by prosperity and purified by suffering was left to trace in the chequered course of life the Divine Presence which was before sensibly revealed to them. In part they were strengthened to deeds of heroic valour by the remembrance of past deliverance; in part they defaced the simplicity of the Scriptural teaching by the admixture of Eastern superstition; but the belief still lived, and in the fullness of time an angel announced to men the advent of the Saviour. Angels foretold the birth of his forerunner. Angels proclaimed the nativity to the shepherds. Angels were sent to minister to the Infant Jesus. And when the work of Christ began angels still attended Him. At His Temptation, at His Agony, at His Resurrection, at His Ascension, angels ministered to Him.
IV. I have said enough to show that the doctrine of a secondary spiritual agency is inwrought into the whole fabric of our faith; that it is not only consistent with the Omnipresence of God, but in some degree explanatory of it; that it was active when the creation was first completed; that it shall be active when Christ comes again to judgment: that it extends to the great mysteries of the Gospel and the passing needs of the least of Christ’s little ones.
B. F. Westcott, Village Sermons, p. 240.
References. XXXIV. 7. A. Maclaren, Weekday Evening Addresses, p. 29. H. Melvill, Penny Pulpit, No. 2901. H. J. Wilmot-Buxton, The Children’s Bread, p. 126. J. E. Vaux, Sermon Notes (4th Series), p. 94. XXXIV. 8. J. H. Newman, Parochial and Plain Sermons, vol. vii. p. 192. J. Vaughan, Children’s Sermons, 1875, p. 67. S. Cox, Expositor (2nd Series), vol. iv. p. 411. G. Brooks, Outlines of Sermons, p. 115. XXXIV. 8, 9. T. Arnold, Christian Life: Its Hopes, p. 163. XXXIV. 10. Spurgeon, Sermons, vol. ii. No. 65. XXXIV. 11-15. J. Pulsford, Our Deathless Hope, p. 50. XXXIV. 15, 16. G. Moberley, Sermons in Winchester College (2nd Series), p. 1. XXXIV. 16. J. Baldwin Brown, Christian World Pulpit, vol. ix. p. 200.
Fuente: Expositor’s Dictionary of Text by Robertson
XVI
THE MESSIANIC PSALMS AND OTHERS
We commence this chapter by giving a classified list of the Messianic Psalms, as follows:
The Royal Psalms are:
Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;
The Passion Psalms are:
Psa 22 ; Psa 41 ; Psa 69 ;
The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;
The Missionary Psalms are:
Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .
The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.
The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.
The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).
The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).
It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.
The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:
1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .
2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .
3. They sang after the Supper in fulfilment of Psa 22:22 .
4. Piercing his hands and feet, Psa 22:16 .
5. They cast lots for his vesture in fulfilment of Psa 22:18 .
6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .
7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .
8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”
9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .
10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .
11. He is represented as dead, buried, and raised in Psa 16:10 .
12. His suffering as a substitute is described in Psa 69:9 .
13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .
The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.
The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”
There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:
1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.
2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.
3. The third theory is that the thought in these psalms advances by degrees.
4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.
Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.
Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.
Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.
David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .
A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.
The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.
On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.
Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
QUESTIONS
1. What are the Royal Psalms?
2. What are the Passion Psalms?
3. What are the Psalms of the Ideal Man?
4. What are the Missionary Psalms?
5. What are the predictions before David of the coming Messiah?
6. What are the prophecies of history concerning the Messiah?
7. Give a regular order of thought concerning the messianic offices as taught in the psalms.
8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?
9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.
10. Name the Penitential Psalms and show their occasion.
11. What are the Pilgrim Psalms?
12. What is this section of the Psalter called?
13. When and under what conditions were these psalms collected?
14. Who is the author of the central psalm of this collection?
15. What Davidic Psalms are in this collection?
16. When were the others written?
17. What are they called in the Septuagint?
18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?
19. What scriptures give the true idea of these titles?
20. Give proof of their singing as they went.
21. To what feasts did they go singing these Psalms?
22. What was the special use made of Psa 121 and Psa 122 ?
23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?
24. Expound Psa 133 .
25. What is an alphabetical psalm, and what are the several kinds?
26. Who originated these Alphabetical Psalms?
27. What are the most complete specimen?
28. Of what is it an expansion?
29. Why is a certain group of psalms called the Hallelujah Psalms?
30. What are the Hallelujah Psalms?
31. Which of the Hallelujah Psalms was a doxology?
32. Which of these were used as anthems?
33. Which psalm calls on all creation to praise God?
34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?
35. Which of these psalms calls for all varieties of instruments?
36. What is the Egyptian Hallel?
37. What is their special use and how were they sung?
38. Then what hymns did Jesus and his disciples sing?
39. At what other feasts was this sung?
40. Why was the name of God delayed so long in Psa 114 ?
41. What are the characteristics of Psa 115 ?
42. What is the theme and special use of Psa 116 ?
43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.
44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.
45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 34:1 [A Psalm] of David, when he changed his behaviour before Abimelech; who drove him away, and he departed. I will bless the LORD at all times: his praise [shall] continually [be] in my mouth.
Ver. 1. A Psalm of David ] An alphabetical psalm, which David (newly delivered from the Philistines, who had taken him prisoner, and presented him to their king as a special prize) composed with singular art; as fit to be committed to memory by all godly people, who may here meet with many excellent lessons and cordial comforts. Semper in ecclesia hic psalmus piis fuit commendatissimus (Moller).
When he changed his behaviour
Before Abimelech
Who cast him out
And he departed
Ver. 1. I will bless the Lord at all times ] As not satisfied with anything I can do herein at any time. The saints have large hearts, and could beteem the Lord a great deal more service than they are able to perform. A certain martyr said at the stake, I am sorry that I am going to a place where I shall be ever receiving wages and do no more work.
His praise shall continually be in my mouth
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
(This is the second alphabetical composition yet more regular than Psa 25 the first verse or title not forming part of the series. For one letter omitted, another is appended.)
“Of David, in his changing his judgment (i.e., feigning madness) before Abimelech, who drove him away, and he went.”
This again is a distinct advance on the preceding psalm, beautiful and seasonable as it is. For here it is the heart rising from the most abject circumstances, if we heed the title, to bless Jehovah at every season; as the afflicted are expected to join when they hear. It is full of encouragement founded on proved deliverance.
It may be noticed that vers. 6-10 appear to be, not so much a continuation of what inspired David had been drawing from his experience, as an episode of the Spirit of Christ confirming and deepening all. From ver. 11 the psalmist pursues his task, with a heart now the more inviting others to join the chorus of praise. Ver. 20, we know, was literally true of the Lord, though Exo 12 seems rather the scripture referred to in Joh 19 .
These psalms (Pss. 35-37) are occupied with the evil, not only hostile to the righteous, but wicked in God’s sight and against His rights, as we see in the first of them.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 34:1-3
1I will bless the Lord at all times;
His praise shall continually be in my mouth.
2My soul will make its boast in the Lord;
The humble will hear it and rejoice.
3O magnify the Lord with me,
And let us exalt His name together.
Psa 34:1-3 This is a strophe of witness. It starts with a singular cohortative and ends with a plural. YHWH is too great and wonderful in character and deed not to be praised!
1. I will bless YHWH BDB 943, KB 1247, Piel cohortative, singular
2. Let us exalt His name BDB 926, KB 1202, Polel cohortative, plural
Notice how the praise is characterized.
1. At all times this is an important reminder that YHWH is to be praised in good or difficult times; He does not change. His mercy is always present! Only our perspective changes. Faith must continue to affirm His presence and praise, cf. 1Th 5:16-18.
2. Continually (BDB 556, cf. Psa 35:27; Psa 40:16; Psa 70:4; Psa 71:6) in my mouth praise should not depend on personal circumstances but should be a normal activity of the recipients of grace.
3. Praise should rise from all people (i.e., humble, lit. afflicted, poor, or weak, BDB 776). All humans have much to praise God for!
4. Together praise is both individual and corporate (i.e., together, BDB 403), as worship should be. We bring our individual needs to Him as well as our gathered needs. Unity and fellowship among faithful followers exhibit praise to God and witness to others!
Psa 34:2 boast The Hebrew verb (BDB 237 II, KB 248, Hithpael imperfect), in the Hithpael means to boast, to exult, or to be praised (cf. 1Ki 20:11; 1Ch 16:10; Psa 64:10; Psa 105:3; Psa 106:5; Pro 20:14; Pro 25:14; Pro 27:1; Isa 41:16; Isa 45:25; Jer 9:23).
For the theological concept of boasting see SPECIAL TOPIC: BOASTING .
Psa 34:3 O magnify the Lord This verb (BDB 152, KB 178, Piel imperative) is a command to express to God our heart’s gratefulness with our praise. Before we succumb to the frailties of life or the difficulties of current situations, we should remind ourselves of
1. who God is
2. what He has done
3. what He is doing
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title. A Psalm. App-65. of David = by, or relating to David.
when. Compare 1Sa 21:10, 1Sa 22:1.
Abimelech. An appellative for the kings of Gath. This Abimelech was named Achish. This is an Acrostic Psalm (see App-63.). It is divided into two parts, eleven letters to the first and eleven to the second.
the LORD. Hebrew ‘eth Jehovah. App-4. (Objective).
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 34:1-22
Psa 34:1-22 is a psalm of David when he, it says, “changed his behavior, before Abimelech.” Actually, it is probably the case of when he had gone down and Abimelech or Achish the king who drove him away and departed. Now David, when he was fleeing from Saul, Saul was trying to kill him, he fled into the land of the Philistines and he was brought to the Philistine king, Achish. And suddenly David thought, “Hey, here I am, and the Philistines hate me,” because he had killed Goliath, and he had been the champion of the Israelites in many battles against the Philistines. So much so that the ladies would come out in their dances and they would sing, “Saul has killed his thousands, David, his tens of thousands.” “And so, here I am now in the land of the Philistines and here I am surrounded by the king and all of his army and everything else.” And David thought, “Man, what if the king gets angry and orders me wiped out? I am a dead man.” So David began to act like he was crazy, and of course, he was a character and I love him.
We used to do some many dumb stupid things when we kids, to get reaction from people, and all, you know, the charades and everything else that you go through. And so David just started slobbering all over his beard. And when he was brought in before King Achish, here he was slobbering all over, and he went over and scrabbled on the walls. Just started scratching on the walls and trying to climb the walls and everything else, and the king said, “What do you bring a madman to me for? Get him out of here.” And so David escaped from Achish by this little ruse of feigning insanity. And so when he got out of it, when he was delivered, he wrote this psalm. And so that is the background after he is out there, and he is probably laughing, you know, and saying, “Wasn’t that funny? Did you see me trying to climb the walls?” But the ruse worked at least, and he was able to escape. And he says,
I will bless the LORD at all times: his praise shall continually be in my mouth. My soul shall make her boast in the LORD: the humble shall hear thereof, and be glad. O magnify the LORD with me, and let us exalt his name together. For I sought the LORD, and he heard me, and delivered me from my fears ( Psa 34:1-4 ).
Now, David is pointing out that this action of pretending to be a madman was prompted by fear, “He delivered me out of all of my fears.” Now in the book of Proverbs, it says, “The fear of man bringeth a snare.” Now here David was afraid of King Achish, but look what it did to him. It reduced him to a slobbering idiot. The fear of man can reduce you. “The fear of man is a snare, but whoso puts his trust in the Lord shall be safe” ( Pro 29:25 ). But David is calling upon the people, “O magnify the Lord with me.” The praising of the Lord by His people.
They looked unto him, and were lightened: and their faces were not ashamed. This poor man cried, and the LORD heard him, and saved him out of all his troubles. The angel of the LORD encampeth round about them that reverence him, and delivers them ( Psa 34:5-7 ).
Now the Bible says that, “He shall give His angels charge over thee to keep thee in all thy ways, to bear thee up lest at any time you should dash your foot against a stone” ( Psa 91:11-12 ). In the New Testament in the book of Hebrews we are told concerning angels that they are ministering spirits who have been sent forth to minister to those who are heirs of salvation. So you hear of your guardian angel. “For the angel of the Lord, encamps round about them that reverence Him, and He delivers them.” So there is the opinion that we, each of us, have sort of a guardian angel that sort of watches over us. They are ministering spirits who have been sent forth to minister to us, who are the heirs of salvation.
Now I plan to have a few words with my angel when I get to heaven. I want to know where he was on a few occasions. And on the other hand, I want to thank him, for I will tell you, so many times I have been delivered, I know, only by divine providence. God’s divine hand upon my life is the only… I don’t know how I got out of it. To this day I don’t know how, and yet God’s glorious hand, the angel of the Lord. I had a very interesting experience with my angel many years ago while in high school, and I know that the angel of the Lord was with me, and protected me, and kept me, and it was a very unique and fascinating experience. I look back upon it with great gratitude, for God’s protecting hand.
O taste and see that the LORD is good ( Psa 34:8 ):
You have to experience it. I can stand here and tell you all day how good God is, but you’ve got to experience it for yourself. I could be eating one of those drumsticks from Swenson’s up here, and I could tell you how delicious that chocolate with the almonds imbedded in it, how creamy the ice cream, and I could just go on telling you, “Man, this is just delicious,” and eat it right there in front of you. But you’re not going to know how delicious it is until I say, “Here, take a bite. Taste and see!” I can stand here and tell you how good God is, but you’ve got to really experience for yourself to really know. “O taste and see that the Lord is good.”
blessed is the man who trusts in him. Reverence the LORD, ye his saints: for there is no want to them who reverence him. The young lions do lack, they suffer hunger: but they that seek the LORD will not want for any good thing. Come, ye children, hearken unto me: I’m gonna teach you what it is to reverence the LORD. What man is he that desires life, and loves many days, that he might see good? ( Psa 34:8-12 )
What man is there that doesn’t want to just live a long, good life? All right, here is the rule.
Keep thy tongue from evil, thy lips from speaking deceitfully. Depart from evil, and do good; seek peace, and pursue it. For the eyes of the LORD are upon the righteous, and his ears are open unto their cry ( Psa 34:13-15 ).
“The eyes of the Lord are upon the righteous and His ears are open unto their cry.” In the fifty-ninth chapter of Isaiah we read, “The arm of the Lord is not short that He cannot save, neither is His ear heavy that He cannot hear. But your sins have separated you from your God.” But to the righteous His ear is open to their cry. “The eye of the Lord is upon the righteous, His ear is open to their cry.”
The face of the LORD is against those that do evil, to cut off the remembrance of them from the earth. The righteous cry, and the LORD hears, and delivers them out of all of their troubles. The LORD is near unto them that are of a broken heart; and saveth such as be of a contrite spirit ( Psa 34:16-18 ).
So you that are broken hearted, God is so near.
Many are the afflictions of the righteous ( Psa 34:19 ):
God doesn’t promise you divine immunity from trouble. God doesn’t promise that you are not going to have any problems. “Many are the afflictions of the righteous,”
but the LORD delivereth him out of them all ( Psa 34:19 ).
Now, many are the afflictions of the wicked, but you have to stop there. I don’t care if you are righteous or wicked; you are going to have problems. There are going to be troubles in life. Many are the afflictions of the righteous; many are the afflictions of the wicked. You say, “Then what is the difference between a wicked man and a righteous man? Why, then, be righteous?” Because for the righteous the Lord delivereth him out of them all.
He keepeth all of his bones: not one of them is broken ( Psa 34:20 ).
Now this is a prophecy concerning Jesus Christ. It is referred to in the New Testament as a prophecy concerning Christ when they decided to hasten the death of the prisoners as they were hanging there upon the crosses. They asked permission to break their legs in order to hasten their deaths. And so they broke the legs of the two thieves that were crucified beside Jesus, and when the soldier came to break His legs, they found that He was already dead. And so rather than breaking His leg, he took his spear just to make sure, and thrust it into Jesus’ side, the area of the heart, and there came out the blood and the water. Signifying death by heart rupture. But they didn’t break His bones in order that the scripture might be fulfilled which declared, “Not a bone of Him shall be broken.” That is this psalm referring to Jesus Christ.
Now, you see, Jesus was a sacrifice for us. He was a sacrificial lamb, if you please. When John the Baptist introduced Jesus at the beginning of His ministry, he said, “Behold the Lamb of God who taketh away the sins of the world!” ( Joh 1:29 ) And we are redeemed, Peter said, “Not with corruptible things such as silver and gold from our former empty life, but with the precious blood of Jesus Christ who was slain as a lamb without spot or without blemish” ( 1Pe 1:18-19 ). So as a sacrificial lamb there was one requirement for the lamb that was offered for sacrifice–it could not have any bones broken. And so the prophecy was fulfilled in Jesus, being the sacrificial lamb, not a bone of Him was broken.
Evil shall slay the wicked: and they that hate righteousness shall be desolate. The LORD redeemeth the soul of his servants: and none of them that trust in him shall be desolate ( Psa 34:21-22 ). “
Fuente: Through the Bible Commentary
Psa 34:1. I will bless the LORD at all times: his praise shall continually be in my mouth.
Others may do what they please, and murmur, and complain, and be filled with dread and apprehension of the future; but I will bless the Lord at all times. I can always see something for which I ought to bless him. I can always see some good which will come out of blessing him. Therefore will I bless him at all times. And this. says the Psalmist, I will not only do in my heart, but I will do it with my tongue His praise shall continually be in my mouth, that others may hear it, that others may begin to praise him, too, for murmuring is contagious, and so, thank God is praise; and one man may learn from another take the catchword and the keyword out of another mans mouth, and then begin to praise God with him. His praise shall continually be in my mouth. What a blessed mouthful! If some people had Gods praises in their mouths, they would not so often have fault-finding with their fellow men. If half the breath thus vainly spent in finding fault with our fellow-Christians were spent in prayer and praise, how much happier, how much richer, we should be spiritually! His praise shall continually be in my mouth.
Psa 34:2. My soul shall make her boast in the LORD: the humble shall hear thereof and be glad. Boasting is generally annoying. Even those that boast themselves cannot endure that other people should boast. But there is one kind of boasting that even the humble can bear to hear -nay they are glad to hear it. The humble shall hear thereof, and be glad. That must be boasting in God a holy glorying and extolling the Most High with words sought out with care that might magnify his blessed name. You will never exaggerate when you speak good things of God. It is not possible to do so. Try, dear brethren, end even boast in the Lord. There are many poor, trembling, doubting, humble souls that can hardly tell whether they are the Lords people or not, and are half afraid whether they shall be delivered in the hour of trouble, that will become comforted when they hear you boasting. The humble shall hear thereof, and be glad. Why, says the humble soul, God that helped that man can help me. He that brought him up through the deep waters, and landed him safely, can also take me through the river and through the sea, and give me final deliverance. My soul shall make her boast in the Lord. The humble shall hear thereof, and be glad.
Psa 34:3. O magnify the LORD with me, and let us exalt his name together.
He cannot do enough of it himself. He wants others to come in and help him. First, he charges his own heart with the weighty and blessed business of praising God, and then he invites all around to unite with him in the sacred effort. Magnify the Lord with me. Let us exalt his name together.
Psa 34:4. I sought the LORD, and he heard me, and delivered me from all my fears.
That was Davids testimony. That is mine. Brother, that is yours. Is it not? Sister, is not that yours too? Well, if you have such a blessed testimony, be sure to bear it. Often do you whisper it in the mourners ear, I sought the Lord. and he heard me. Tell it in the scoffers ear. When he says, There is no God, and that prayer is useless, say to him, I sought the Lord, and he heard me, and delivered me from all my fears. it is a pity that such a sweet encouraging profitable testimony should be kept back. Be sure at all proper times to make it known. But it is not merely ourselves. There are others who can speak well of God.
Psa 34:5. They looked unto him, and were lightened: and their faces were not ashamed.
And who were they? Why, all the people of God the whole company of the saints in heaven, and the saints on earth. It can be said of them all, They looked to him, and were lightened. As there is life in a look, so is there light in a look. Oh! you that looked to Christ and lived at first. Look to him again, if it is dark with you tonight, and speedily it shall be light round about you. They looked unto him, and were lightened.
Psa 34:6. This poor man cried, and the LORD heard him, and saved him out of all his troubles.
Who was he? He was a poor man any poor man nothing very particular about him, but he was poor a poor man. What did he do? He cried. That was the style of praying he adopted as a child cries the natural expression of pain. Poor man, he did not know how to pray a fine prayer, and he could not have preached you a sermon if you had given him a bishops salary for it; but he cried. He could do that. You do not need to go to the Board School to learn how to cry. Any living child can cry. This poor man cried. What came of it? The Lord heard him. I do not suppose anybody else did; or if they did, they laughed at it. But it did not signify to him. The Lord heard him. And what came of that? He saved him out of all his troubles. Oh! is there a poor man here tonight in trouble! Had he not better copy the example of this other poor man? Let him cry to the Lord about it. Let him come and bring his burdens before the great One who hears poor mens prayers. And, no doubt, that poor man lived to tell the same tale as he who wrote this verse. This poor man cried, and the Lord heard and saved him out of all his troubles.
Psa 34:7. The angel of the LORD encampeth round about them that fear him, and delivereth them.
It is no wonder, then, that they are delivered, for the angels are always handy. They are waiting round about Gods people. Lo, they are not at a distance to fly swiftly and come for our rescue, but God has set a camp of angels round about all his people. Are we not royally attended? What a portion is ours! Many are they that be against us, but glorious are they that be for us, both in their number and their strength. But the text does not intend so mush-the angels, as one blessed, glorious, covenant angel the angel of the Lord, the messenger of God. He it is that holds his camp hard by his people, and sends his messengers for their rescue in all times of difficulty.
Psa 34:8. O taste and see that the LORD is good: blessed is the man that trusteth in him.
That is the language of experience. Some of us have lived by trusting God for many years, and, instead of growing weary of it, we would invite others to do the same. Oh! taste and see that the Lord is good. You cannot know his goodness without tasting it. But there was never a soul yet that did taste of the goodness of the Lord but what could bear cheerful testimony that it were even so. Oh! taste and see. Partake of it. Become practically acquainted with it. Trust God yourselves, and none of you shall ever have to complain of God. To your latest hour you will have to find fault with yourselves, but never once will you have to accuse of changeableness, or of unfaithfulness, or even of forgetfulness. Oh! taste and see that the Lord is good, for blessed is the man that trusteth in him.
Psa 34:9-10. O fear the LORD, ye his saints: for there is no want to them that fear him. The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good thing.
They are very strong, those young lions. They are fierce. They are rapacious. They are cunning. And yet they do lack and suffer hunger. And there are many men in this world that are very clever, strong in body, and active in mind. They say that they can take care of themselves, and perhaps they do appear to prosper; but we know that often they who are the most prosperous apparently are the most miserable of men. They are young lions, but they do lack and suffer hunger. But when a mans soul lives upon God. he may have very little of this world, but he will be perfectly content. He has learned the secret of true happiness. He does not want any good thing, for the things that he does not have he does not wish to have. He brings his mind down to his estate, if he cannot bring his estate to his mind. He is thankful to have a little spending money on the road, for his treasure is above. He likes to have his best things last, and so he is well content, if he has food and raiment, to urge on his way to the rest which remaineth for the people of God. The young lions do lack and suffer hunger, but they that seek the Lord shall not want any good thing.
Psa 34:11. Come, ye children,
Ye that are beginning life you that want to know where true happiness is found
Psa 34:11. Hearken unto me: I will teach you the fear of the LORD.
It is that which you want to know, beyond everything else.
Psa 34:12-13. What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile.
He that can rule his tongue can rule his whole body. Alas! that unruly member destroys peace and happiness in thousands of cases. The tongue can no man tame, but the grace of God can tame it; and that man begins life with a prospect of happiness whose tongue has been tamed by grace.
Psa 34:14. Depart from evil, and do good; seek peace, and pursue it.
True happiness is found in true holiness. Depart from evil. That is, do not go after it. But it is much more than that. Go away from it. Give it a wide berth. Depart from evil. But be not satisfied with the negatives. It is not enough to say, I do not do any evil, but do good. The only way to keep out the evil is to fill the soul full of good. We must be active in the cause of God, or Satan will soon move us into sin. Depart from evil and do good. Seek peace. Be of a quiet turn of mind. Be always ready to forgive. Seek peace and pursue it. That is, when it runs away, run after it. Make up your mind that you will have it. There are some that seek quarrels, There are some that seek revenge. As for you, seek peace and pursue it.
Psa 34:15. The eyes of the LORD are upon the righteous, and his ears are open unto heir cry.
God is all eye and all ear, and all his eye and all his ear are for his people.
Are you distressed in heart? God sees your distress. Are you crying in secret in the bitterness of your soul? God hears your cry. You are not alone. O lonely spirit, broken spirit, be not dismayed; be not given to despair. God is with you. If he sees nothing else, he will see you. The eyes of the Lord are upon the righteous. And if he hears no one else in the world, he will hear you His ears are open to their cry.
Psa 34:16. The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth.
You know what we say sometimes. I set my face against such a thing as that. Now God sets his face against them that do evil. You will come to an end, my friend. Your happiness, like a bubble painted with rainbow colors, may be the object of foolish desires; but in a little while it will burst and be gone, as the bubble is, and there will be nothing left of you. Even your remembrance will be wiped out from the face of the earth. What numbers of books have been written against God of which you could not gets copy now, except you went to a museum! What numbers of men have lived that have been scoffers; and they had great names amongst the circles of unbelievers, but they are quite forgotten now! But the Christian Church treasures up names of poor, simple-hearted Christian men and women treasures them up like jewels, and their fame is fresh after hundreds of years.
Psa 34:17. The righteous cry, and the LORD heareth, and delivereth them out of all their troubles.
That is how we live, if you want to know. God makes us righteous, and then we cry. We often praise him. We desire to have our mouth full of it. But we cry as well, and whenever we cry God hears, and our troubles are removed.
Psa 34:18. The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.
Are you here tonight, poor weeping Mary? Are you here, brokenhearted, troubled sinner? Are you here? Are you seeking the Lord? Do not seek him any longer. You have got him. Read the text, The Lord is nigh unto them that are of a broken heart. He is with you now. Speak to him; cry to him; trust him. You shall find deliverance this night.
Psa 34:19. Many are the afflictions of the righteous:
You should hear some of them talk, and you would soon know that; for I know some of the righteous that seldom talk of anything else. Oh! the badness of trade! They have been losing money oh! ever since I knew them. They had not any when they started, but they have gone on losing money every year; and I believe they always will. And they always have pains of body. The weather is so bad. And they always have ungrateful friends. And the church they belong to is not up to the mark. Indeed, there is nothing around them that is right. Many are the afflictions of the righteous.
Well now, dear brethren, as that is recorded in Gods Word, and most of us have a pretty good acquaintance with that subject, I do not think that it is necessary for all of us to insist upon it every day. Could not we go on to the next part of the verse? Many are the afflictions of the righteous, but but
Psa 34:19. But the LORD delivereth him out of them all.
Not out of some of them, but out of them all, however numerous they may be.
Psa 34:20. He keepeth all his bones: not one of them is broken.
He sustains no real injury. He gets flesh wounds and bruises, but his bones are not broken. That is to say, the substantial part of his nature is well kept and preserved.
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 34 :1-6
THANKSGIVING TO GOD FOR DELIVERANCE
The ancient superscription ascribes this psalm to David and identifies it with the occasion when he feigned madness to escape from Abimelech. It is an imperfect acrostic, omitting the sixth letter and adding another letter at the last, very similar in this particular to Psalms 25.
We are surprised that five or six reputable scholars point out what they call a mistake in the superscription, insisting that in 1Sa 21:11-15, the name of the king from whom David escaped by feigning madness was called Achish, not Abimelech.
Of course, these ancient superscriptions have no claim to having been written by inspiration; and it is altogether possible that there are indeed mistakes in some of them; but in the instance before us, there is a much better explanation of the two names than merely branding one of them as “a mistake.”
“Abimelech was the title of Philistine kings, just as Pharaoh was the title of Egyptian kings. No less than a dozen Roman emperors bore the title of Caesar. Could we ascribe an error to Luke because he reported that Paul said, “I appeal unto Caesar” (Act 25:11), whereas, in fact, he really appealed unto “Nero?”
Allegations of “error” in this inscription are therefore an indication of the ignorance of commentators rather than any kind of a reflection against what is in the superscription. It also should be noted that the dynastic name Abimelech was known when Moses wrote Genesis 20, and Genesis 26, centuries before the times of David.
The fact of the psalm’s being an acrostic is considered sufficient grounds by destructive critics for assigning a date to this psalm long after the times of David and declaring that, “The date of it is post-exilic. Such a statement is an unsupported error, an illegitimate child of the critic’s imaginary dictum that the acrostic form of writing psalms was unknown to David, and developed long afterward. This is not true. As Delitzsch said, “The fact of the Psalm’s being alphabetical (acrostic) says nothing against David as the author of it. Alexander Maclaren also stated that, “Acrostic structure’s indicating a late date is by no means self-evident,”[4] adding that it has certainly not been proved.
Some have expressed amazement that David here gave no details of the manner in which God had delivered him out of the hands of Abimelech (Achish), by feigning madness, a ruse which nearly all the older writers vigorously condemned, as hypocritical.
Spurgeon commented on David’s omission of any reference to his pretended insanity as follows:
David dwells only on the grand fact of God’s having heard his prayer and delivered him. We may learn from his example not to parade our sins before others, as certain vainglorious professors are doing, and who seem to be as proud of their sins as old soldiers are of their battles and wounds.
This reminds us of certain “witnessing for Christ” that goes on at the present time in some churches, in which members more eloquently confess their sins than they confess the Christ.
Barnes identified the following four paragraphs in the psalm: (1) thanksgiving for deliverance (Psa 34:1-6); (2) from his experience, he invites others to join in praise (Psa 34:7-10); (3) special instructions and exhortations for the young to trust in God (Psa 34:11-14); (4) a general summary of the security, joys, and protection for those who truly rely upon God (Psa 34:15-22).
Psa 34:1-6
“I will bless Jehovah at all times:
His praise shall continually be in my mouth.
My soul shall make her boast in Jehovah:
The meek shall hear thereof, and be glad.
O magnify Jehovah with me,
And let us exalt his name together.
I sought Jehovah, and he answered me,
And delivered me from all my fears.
They looked unto him, and were radiant;
And their faces shall never be confounded.
This poor man cried, and Jehovah heard him,
And saved him out of all his troubles.”
“I will bless Jehovah at all times … continually” (Psa 34:1). This indicates David’s purpose of praising God under all circumstances. Such continual prayer and thanksgiving are also required of Christians. “Giving thanks always for all things in the name of our Lord Jesus” (Eph 5:20) and “Pray without ceasing; in everything give thanks, for this is the will of God” (1Th 5:17-18), are New Testament references to this obligation.
Of course, what is required is a life of consistent prayer, praise, and thanksgiving, not that a child of God should remain on his knees constantly. Any life that remembers and honors God morning, noon, and evening is fulfilling what is required here.
“My soul … shall boast in Jehovah” (Psa 34:2). Our boasting should never be “in self or worldly goods. Not in fame, fortune, success, beauty, strength, youth, family, honors, reputation, or anything else, should the child of God receive in his heart as that which is most prized and appreciated; but the fact that one is privileged to be called God’s child “in Christ,” that is the greatest thing.
“O Magnify Jehovah with me” (Psa 34:3). “We cannot add to God’s glory; he is infinite, eternal, and changeless. Nothing that feeble men can do is capable of either increasing or diminishing the glory of God. However, his name may be said to grow in glory as it is made known; and his character will stand higher in the sight of men as he becomes more and more the supreme object of trust and love.
“I sought Jehovah, and he answered me” (Psa 34:4). What a strange affinity these words have with Jon 2:2. The surprise and shock of the child of God when God answers his prayer is equaled only by the joyful remembrance of it.
“They looked unto him, and were radiant” (Psa 34:5). There is indeed a radiance in the countenance of Christians that is clearly discernible, contrasting sharply with the “fallen countenances” of the wicked. The New Testament tells us that when the rich young ruler decided against Jesus, that, “His countenance fell” (Mar 10:22). Fallen countenances are visible by the hundreds every day on every street corner.
But there is a spiritual likeness in the face of every true Christian to that of Moses whose face shone when he came down from the mountain, and like Stephen when he addressed the mob that murdered him in Jerusalem, of whom Luke tells us that, “All that sat in the council saw his face as it had been the face of an angel” (Act 6:15).
“This poor man cried” (Psa 34:6). The poor man here is none other than David himself. Yes, he was indeed poor, hated and driven from the court of King Saul, hunted like a wild beast, deserted by friends and neighbors, everyone afraid to be seen in his presence or to come near him. Yes, at the time of this psalm David was indeed poor.
E.M. Zerr:
Psa 34:1. To bless generally means to make happy when used with regard to man-to-man treatment. When used toward God it means to praise him as the source of happiness.
Psa 34:2. For soul see comments at Psa 33:20. To boast in a good sense means to make a strong claim of having some favor.
Psa 34:3. Since magnify means to enlarge, and since man cannot actually enlarge the Lord, the clause means to enlarge our praises of the Lord. The second clause is practically the same in thought, meaning to hold the name the Lord above all others. The verse also expresses the idea of a united action on the part of the people.
Psa 34:4. God heard David when he ought for him, which shows that prayer is one method of seeking the Lord. Professed children of God who never pray do not indicate much eagerness to find him. David profited by his searching for the Lord who delivered him from the fears that were thrown round him by his enemies.
Psa 34:5. They refers to persons in general; that is, all they who looked unto the Lord were lightened, meaning they were made to be cheerful and not ashamed or confused. If people would turn to the Lord for help in times of fear or other trouble they would find the consolation not to be had elsewhere.
Psa 34:6. This poor man does not refer to any certain person. It is a general reference to some supposed instance among the ones called they in the preceding verse.
Fuente: Old and New Testaments Restoration Commentary
In this psalm praise is personal. After the chorus of the last we have a solo full of feeling. It tells of the goodness of Jehovah and that in order that others may know and be helped. The opening declares this. The song is to be perpetual and the meek are to be made glad thereby. Then there is the desire to draw others into the same attitude of praise. It is good to go through simply to find the things Jehovah has done. “He answered me, and delivered me from all my fears.” “They looked unto him, and were radiant.” “Jehovah heard him and saved him.” His eyes “are toward . . . His ears are open.” “Jehovah heard, and delivered them.” “Jehovah is night.” “Jehovah delivereth.” “He keepeth.” “Jehovah redeemeth.”
This is not an exhaustive list, for on the side of human reception many more things are said. It is a song which tells of the nearness, the tender sensitiveness, the ready help, the mighty power of Jehovah on behalf of all who trust Him. It is, moreover, rich in its lack of selfishness. The singer is eager for others to hear, to test, to praise, and he takes time to sing to the children that they also may know the secret of life.
Fuente: An Exposition on the Whole Bible
Magnify the Lord with Me
Psa 34:1-10
The event associated with this psalm is recorded in 1Sa 21:1-15. It was not a very creditable incident. David, however, realized the goodness of God, notwithstanding his own failures and mistakes.
In the original the verses begin with the letters of the Hebrew alphabet.
Psa 34:1 : At all times continually. It is a sign of great grace to bless always, in dark as well as bright days.
Psa 34:3 : Birds, says Trapp, when they come to a full heap of corn, will chirp to call their fellows.
Psa 34:4-6 : All the time David was feigning madness, his soul was going out to God in prayer.
Psa 34:7 : Compare Act 12:6-10.
Psa 34:8 : Some experiences must be enjoyed to be understood. There are not words adequate to tell of them.
Psa 34:10 : We will leave thee nothing! said plundering soldiers to a widow. I care not, returned she. I shall not want so long as God is in the heavens. Columba-an early Celtic missionary-spent his last afternoon in transcribing this psalm, saying when He reached Psa 34:10 : I will stop here. The following verse will better suit My successor.
Fuente: F.B. Meyer’s Through the Bible Commentary
The last Psalm of this second series of five is the 34th, and again we find that it links with the one that went before. This previous Psalm has been calling people to worship, to praise Him, and the last two verses say, For our heart shall rejoice in Him, because we have trusted in His holy name. Let Thy mercy, O Lord, be upon us, according as we hope in Thee. And immediately the soul speaks in the next Psalm, I will bless the Lord at all times: His praise shall continually be in my mouth. Notice, this 34th Psalm, which presents Jehovah as the Deliverer, was written by David. We do not know who wrote Psalm 33, but are told distinctly who wrote Psalm 34, A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed. Do you remember that incident in Davids life? He was afraid he was going to be slain by King Saul, and fled to the court of the Philistines and waited on the king of the Philistines. Just think, David who had overcome Goliath, the Philistine giant, became so discouraged that he lost his confidence, and instead of trusting God he fled to the enemies of his people and wanted to go with the Philistine king to battle, and would have gone out with them against his own people. How terribly David had fallen! There is no telling how far a saint of God will fall if he gets his eyes off the Lord, if unbelief triumphs instead of faith. Of course it will be only a temporary thing. The Philistines themselves said to Achish, King of Gath, What are you doing with this fellow? This is the man who slew Goliath. But Achish said, Oh, Saul has turned against him, and he is going to be my keeper now; he is going to fight for us. But they said, We do not want this fellow around. If we go to battle he will turn against us. They knew that his heart was really with his own people, and they said, no, he cannot go. David was afraid, and we read, He feigned himself mad in their hands, and scrabbled on the doors of the gate (1Sa 21:13). What a picture! David, the man after Gods own heart, Gods anointed, feigning himself to be crazy because he was now afraid of the Philistines. Those orientals would never touch a lunatic, and so he pretended to be insane. What a disgusting picture! But no more disgusting than for you or me to go off with the world and act like the world-we who have been called out from it to glorify the Lord Jesus. God came in grace and delivered David from all that, and when he got back among his own people again he wrote this Psalm. David was delivered because Achish would not have him. He was feeling better now; he was back in the right place; he was delivered from the association of the Philistines.
Verses 1 to 4 are an ascription of praise. I will bless the Lord at all times: His praise shall continually be in my mouth. My soul shall make her boast in the Lord: the humble shall hear thereof, and be glad. O magnify the Lord with me, and let us exalt His name together. I sought the Lord, and He heard me, and delivered me from all my fears. If only he had done that in the beginning he would not have failed so dreadfully in the palace of the king of the Philistines; but he had to have that bitter experience to bring him to an end of himself and to thrust him upon God. How often that happens to children of God.
In verses 5 to 10 you have a wonderful story of his own personal experience of the delivering power of God. That fifth verse has a marvelous lesson, They looked unto Him, and were lightened: and their faces were not ashamed. They looked unto Him. Unto whom? Unto the Lord. And what happened? They were lightened: and their faces were not ashamed. Literally it means, they became radiant. They looked unto Him, and became radiant: and their faces were not ashamed. Remember what the apostle tells us in the last verse of the third chapter of 2 Corinthians, But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. Do you want to become a radiant Christian? Do you want to be a Christlike believer? Then do not be self-occupied; do not be looking in all the time trying to see how you are getting along. If you are occupied with your bad self only, you will get discouraged; if occupied with your fancied goodness, you will get puffed up, but if you look away to Him, Looking unto Jesus the author and finisher of our faith (Heb 12:2), what happens? They looked unto Him, and became radiant. They not only received light themselves, but also they gave out light. Moses went into the presence of God, and when He came from the mount he was radiant; the people could not stand it. What made him radiant? He had been gazing on the face of God. If you want to be a radiant believer, fix your eyes upon Christ. We all, [reflecting as in a mirror] the glory of the Lord, are changed into the same image from glory to glory (2. Cor. 3:18). There is not a great deal of radiancy about some of us. We are so grumpy; we are so dull. The Scots have a good word for that; it is dour, just glum, and it only tells the story that we are not looking unto Jesus. As we gaze upon His face we become like Him, and the loveliness of Christ shines out in our lives. They looked unto Him, and became radiant: and their faces were not ashamed. David says, I know, for I remember when I was not radiant but-this poor man cried, and the Lord heard him, and saved him out of all his troubles! Can you say that?
And now David learned that he did not need to go to the Philistines for protection. God had a protector for him. The angel of the Lord encampeth round about them that fear Him, and delivereth them. And he is so delighted at what he has found that he wants everybody else to share it with him and exclaims, O taste and see that the Lord is good: blessed is the man that trusteth in Him. O fear the Lord, ye His saints. When he speaks of fearing the Lord he does not mean to be afraid of Him, but he means that reverent godly fear that should characterize us. For there is no want to them that fear Him. If you are going about with head drooping all the time it tells the story that you are not living in His presence, for There is no want to them that fear Him. The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing. There are many things that you and I think we want that are not good for us, but if we seek Him, if the Lord withholds something that we wanted very much, we can be sure it would not be a good thing for us.
It is a great thing to learn to depend on Him. That verse we quote so often does not promise that He will do every thing we ask, Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God (Php 4:6). And then what? And you will get everything for which you ask? No, And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus (Php 4:7). If you have told Him about it you can leave it with Him and be at perfect peace, and say, I know that He will do the right thing. They that seek the Lord shall not want any good thing. If He withholds that for which you are asking it is because He knows that it would not be for your good, and so He does not give it to you.
The last group of verses, from 11 to 16, give us the path of life for the believer. These words are quoted in the New Testament in 1Pe 3:10 and on, Come, ye children, hearken unto Me: I will teach you the fear of the Lord. What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. What had David been doing in the court of Achish? He had been speaking guile, and he got nothing but misery out of it. Now he is saying, if you want happiness and peace, Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it. The eyes of the Lord are upon the righteous, and His ears are open unto their cry. The face of the Lord is against them that do evil. When Peter quotes this passage he stops right there but the Psalm continues, The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. Why does Peter not quote that? Because this is not the day when God is cutting off the wicked; this is the day of grace. While the face of the Lord is against them that do evil He is still dealing with them in mercy, giving them a chance to be saved. The day of judgment has not yet come.
Verses 17 and 18 give us the experience of the trusting soul, The righteous cry, and the Lord heareth, and deliver-eth them out of all their troubles. The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. What a lot of sad hearts there are in the world, and how the Lord loves to heal those hearts! He healeth the broken hearted. Dr. Joseph Parker, one-time pastor in London, addressing a group of young theological students on preaching said, Young gentlemen, always preach to broken hearts and you will never lack an audience. There are so many of them. The world is full of people with broken hearts and shattered hopes, but what a wonderful thing that the Lord is nigh unto them that are of a broken heart
The last few verses, 19 to 21, show the believer under the divine government, and the wonderful thing is that the Lord Jesus enters into this Himself. He was the broken hearted One when He was on the Cross. In the Old Testament we read, In all their affliction He was afflicted, and the angel of His presence saved them (Isa 63:9). Many are the afflictions of the righteous: but the Lord delivereth him out of them all. He keepeth all his bones: not one of them is broken. Do you remember when they came to break the legs of those men upon the crosses, they broke the legs of the one thief and then the other to hasten their death, but when they came to Jesus they saw He was dead already, so they brake not His legsthat the scripture should be fulfilled (Joh 19:33; Joh 19:36). They did not know anything about the scripture, but it was there in the Word, He keepeth all His bones: not one of them is broken. Evil shall slay the wicked: and they that hate the righteous shall be desolate. The Lord redeemeth the soul of His servants: and none of them that trust in Him shall be desolate.
Oh, that these Old Testament experiences might stir our hearts to lead us to get closer to our blessed Lord and thus farther away from the evil world that we too might become radiant as we are occupied with Him.
Fuente: Commentaries on the New Testament and Prophets
Psa 34:1-8
I. David begins by saying, “I will bless the Lord at all times.” This should be our resolution also. (1) There is a great power in praising. It leads one away from self-consciousness. (2) Praise is a very strengthening thing. Our Lord strengthened Himself for the last conflict by praise. The spirit of praise is the very essence of heaven, and the man who lives in praise will live in “heavenly places in Christ Jesus.” (3) Praise is a very reasonable thing. There is always something to praise God for. Let us learn the lesson, “We will praise the Lord at all times, in the hour of adversity as well as in the day of joy;” and depend upon it, the more you are praising, the more you will have to praise for.
II. The second point is confession. David goes on to say, “My soul shall make her boast in the Lord, and the humble shall hear thereof and be glad.” So far from there being anything presumptuous in this confession of our faith in the Lord Jesus, “the humble shall hear thereof and be glad.” If you determine to hide your feelings in your heart, you will soon have nothing to hide.
III. The third point is fellowship: “O magnify the Lord with me,” etc. When God made man, He made him first of all alone, and then He decided it was not good for him to be alone; and ever since then God has so arranged it that man is never left altogether alone, or only under very exceptional circumstances. We are born into the world of our fellow-men; when we are born again, we are introduced into a new society, with a fellowship far more real than is to be found in the society of the world.
IV. The Christian life must be (1) a life of security; (2) a life of faith; (3) a life of labour.
W. Hay Aitken, Mission Sermons, 1st series, p. 310.
Psa 34:3-8
I. Religion’s first object is to magnify the Lord. The exhortation is to do this in concert: “O magnify the Lord with me,” etc. Here is the essential element and the pure spirit of religious worship.
II. The second verse shows us the reason for this praise. It is first alleged by the inviter, “I sought the Lord, and He heard me, and delivered me from all my fears.” A man must know what he says, and have a reason for saying it. And this is the Psalmist’s reason for inviting us to exalt God’s name together. A gracious act of God towards one Christian is an act of grace or a manifestation of grace to all, and may well draw their hearts into concert.
III. The inviter has given his testimony and flung down his challenge. But it is soon found he does not stand alone in having occasion to magnify the name of the Lord. The pronoun in the next verse speaks of plurality: “They looked unto Him, and were lightened.” There is contagion in joy, as well as in other Christian experiences.
IV. There is no partiality in the invitation. We began with a king, but we have got down now to the poor man; and God has been as good to him as He was to the king.
V. The fifth verse is a guarantee against relapse. When thou fallest, thou shalt again arise, for “the angel of the Lord encampeth round about them that fear Him, and delivereth them.”
VI. The sixth verse gives the assurance to you that it is not only the king, not only the Church, not only this poor man or that poor man, but yourself and all who trust in God, who are welcome to come and exalt His name together.
A. Mursell, Lights and Landmarks, p. 165.
References: Psa 34:5.-Spurgeon, Sermons, vol. iv., No. 195; J. Wells, Thursday Penny Pulpit, vol. vi., p. 93. Psa 34:6.-G. Brooks, Outlines of Sermons, p. 225.
Psa 34:7
I. It is generally supposed that the “angel of the Lord” here is to be taken collectively, and that the meaning is that the “bright-harnessed” hosts of these Divine messengers are as an army of protectors round them that fear God. But I see no reason for departing from the simpler and certainly grander meaning which results from taking the word in its proper force of a singular. For us the true Messenger of the Lord is His Son, whom He has sent, in whom He has put His name, and whose own parting promise, “Lo, I am with you always,” is the highest fulfilment to us Christians of that ancient confidence, “The Angel of the Lord encampeth round about them that fear Him.”
II. Whatever view we adopt of the significance of the first part of the text, the force and beauty of the metaphor in the second remains the same. If this Psalm were indeed the work of the fugitive in his rocky hold at Adullam, how appropriate the thought becomes that his little encampment has such a guard. (1) The vision of the Divine ever takes the form which our circumstances most require. David’s then need was safety and protection. Therefore he saw the encamping Angel, even as to Joshua He appeared as the Captain of the Lord’s host, and as to Isaiah in the year that the throne of Judah was emptied by the death of the earthly king was given the vision of the Lord sitting on a throne, the King eternal and immortal. (2) Learn, too, from this image, in which the Psalmist appropriates to himself the experience of a past generation, how we ought to feed our confidence and enlarge our hopes by all God’s past dealings with men. (3) Note, too, that final word of deliverance. This Psalm is continually recurring to that idea. All the writer’s thoughts were engrossed and his prayers summed up in the one thing-deliverance. He is quite sure that such deliverance must follow if the angel presence be there. But he knows, too, that the encampment of the Angel of the Lord will not keep away sorrows, and trial, and sharp need. So his highest hope is, not of immunity from these, but of rescue out of them. And his ground of hope is that his heavenly Ally cannot let him be overcome.
A. Maclaren, Weekday Evening Addresses, p. 29.
If, as we are told, the repentance of a single sinner adds sensibly to the enjoyment of the angelic host, and if these splendid creatures are but “ministering spirits, sent forth to minister to the heirs of salvation,” may we not think that, whatever the tarnish which the Fall brought on our nature, redemption has invested that nature with a majesty and beauty altogether unrivalled? A high place man’s must be if creatures whom we are wont to reckon the highest are employed on his guardianship, and that they are thus employed is established by the words of the text.
I. This verse may be connected with a passage in the Gospel of St. Matthew: “In heaven their angels do always behold the face of My Father which is in heaven.” Their angels-angels, it would seem, which are specially entrusted with their care and guardianship.
II. What is to be learned from the encouraging declaration of the text? It is a fair deduction from the general representation which the Scripture gives of the ministration of angels that there are what are termed guardian angels; that nations, and perhaps even individuals, are entrusted to the protection of one or more spirits. When, stretched on his deathbed, Jacob blessed Ephraim and Manasseh, he spoke of the angel which redeemed or delivered him from all evil; and this would appear to convey as the patriarch’s idea that some one angel had accompanied him in his wanderings, commissioned by God to watch over and assist him. So when the damsel Rhoda brought in word to the assembled disciples that Peter stood at the gate, the tidings seemed too good to be true, and the disciples said, “It is his angel.” They undoubtedly thought that Peter was specially under the guardianship of one angel, and that this one angel had come with directions concerning his well-being.
III. What the Bible asserts as fact, reason must assent to as altogether possible. There is a greater resemblance to the association of life, and therefore a stronger appeal to the best sympathies of our nature, when we are told that each individual has his own ministering angel, engaging individually his watchfulness, than when we are informed that we share, in common with the rest of our species, the good offices of the company of spirits. If there be any motive to the avoiding sin and the pursuing holiness in the remembrance that the eyes of illustrious beings, eager for our welfare, are ever upon us, assuredly such motive will derive strength from the belief that one of these beings has attended us from our very birth, and that now, so far as his pure nature is accessible to grief, we shall cause him deep pain, in return for all his exquisite carefulness, if we yield to temptation and walk contrary to the commandments of God.
H. Melvill, Penny Pulpit, No. 2901.
References: Psa 34:7.-H. J. Wilmot Buxton, The Children’s Bread, p. 126; J. E. Vaux, Sermon Notes, 4th series, p. 94.
Psa 34:8
The excellence and desirableness of God’s gifts is a subject again and again set before us in Holy Scripture. All images of what is pleasant and sweet in nature are brought together to describe the pleasantness and sweetness of the gifts which God gives us in grace. And as it is natural to feel satisfaction and comfort in these gifts of the visible world, so it is but natural and necessary to be delighted and transported with the gifts of the world invisible; and as the visible gifts are objects of desire and search, so much more is it, I do not merely say a duty, but a privilege and blessedness, to “taste and see how gracious the Lord is.”
I. I wish it were possible to lead men to greater holiness and more faithful obedience by setting before them the high and abundant joys which they have who serve God. Most persons do not at all deny either the duty or the expedience of leading a new and holy life, but they cannot understand how it can be pleasant; they cannot believe or admit that it is more pleasant than a life of liberty, laxity, and enjoyment.
II. God’s service is not pleasant to those who like it not; true: but it is pleasant to those who do. The pleasures of sin are not to be compared in fulness and intensity to the pleasures of holy living.
III. Let no persons then be surprised that religious obedience should really be so pleasant in itself when it seems to them so distasteful. It is a secret till they try to be religious. Men know what sin is by experience. They do not know what holiness is; and they cannot obtain the knowledge of its secret pleasure till they join themselves truly and heartily to Christ, and devote themselves to His service-till they “taste” and thereby try.
IV. If a religious life is pleasant here, in spite of the old Adam interrupting the pleasure and defiling us, what a glorious day it will be if it is granted to us hereafter to enter into the kingdom of heaven! “Be not weary in welldoing, for in due season we shall reap if we faint not.”
J. H. Newman, Parochial and Plain Sermons, vol. vii., p. 192.
Psa 34:8
Religion is a thing that all must try for themselves. Notice a few things that it is well to try and “taste.”
I. Prayer. Find out in the Bible some promise, then go to God with that promise, and ask that it may be true to you, that you may enjoy it for Christ’s sake. If you go on waiting and praying, you will “see.”
II. Read the Bible. You may not always find it pleasant, because some things we must do as a duty, and the pleasure will follow. “O taste and see.”
III. The pleasantest thing in the world is to feel forgiven-to feel that God loves you. It is the happiest feeling anybody ever has this side of heaven. “O taste and see.”
IV. It is a happy thing to conquer one’s sins, to keep one’s heart clear. It is a pleasant thing to weed a garden; but the pleasantest of all is to keep your heart free from weeds.
V. Work. Knowledge in the head will not do without love in the heart, and that will not do without work in the fingers. Do something useful. Be kind. Do good to somebody.
VI. Everything is sweet till you have tasted a sweeter. The pleasures of the world are sweet to those who have never tasted religion, but people who have tasted Divine pleasures care not much for the pleasures of the world. They say that heavenly pleasures are better than earthly ones. Having once tasted the upper spring, they cannot go back to the nether spring. “O taste and see.”
J. Vaughan, Children’s Sermons, 1875, p. 57.
References: Psa 34:8.-S. Cox, Expositor, 2nd series, vol. iv., p. 411; G. Brooks, Outlines of Sermons, p. 115.
Psa 34:8-9
I. “Taste and see how gracious the Lord is.” We may do this, it is true, but we may also refuse to do it. It would be a mere waste of words to say, “Taste of pleasure, and see how sweet it is;” but to say, “Taste and see how gracious the Lord is,” is a very different thing from saying, “Taste of and enjoy your pleasure,” even although it is most true that that pleasure cannot come without God’s permission. Those who have tasted Christ’s goodness in the strengthening and refreshing of their souls may well receive from His hand no less His gift of earthly blessings.
II. Nor wilt those who have tasted and are ready to taste again of God’s graciousness, and of the blessedness of trusting in Him, be unwilling also to hear the Psalmist’s next exhortation, when he says, “O fear the Lord, all ye His saints, for they who fear Him lack nothing.” He who fears God will be certainly most likely to love Him also, and he will be free from all other fear in the world.
T. Arnold, Sermons, vol. v., p. 163.
References: Psa 34:10.-Spurgeon, Sermons, vol. ii., No. 65. Psa 34:11.-Homiletic Quarterly, vol. ii., p. 133; Outline Sermons to Children, p. 53. Psa 34:11, Psa 34:12.-Clergyman’s Magazine, vol. xx., p. 210.
Psa 34:11-15
In the first place, David sums up his advice in one grand affection, which he calls the fear of the Lord. Then he proceeds to detail what is comprehended in “the fear of the Lord.”
I. Notice, first, the details of the prescription. (1) “Keep thy tongue from evil.” The tongue is a great mischief-maker, and not easily ruled. The root of this ill-governed member is in the unseen world of the soul; the force which animates and moves the tongue is generated in our spiritual nature. When the spirit which excites and controls the tongue is not love to God and love to man, the speaker by his words sows a curse in his own constitution. It is one of the laws of thy health that thou “keep thy tongue from speaking evil.” (2) “And thy lips, that they speak no guile.” The absence of guile exceedingly endears a man or a woman to Heaven. No sin is imputed where there is no guile. Except ye become as guileless as babes, your friends in the kingdom of God will behold you afar off, as persons who are unable to come nigh. (3) “Depart from evil, and do good.” We cleave to a delight, and we abhor that which is contrary thereto. Let it be the fixed purpose of your will to be transparently good, and to do good; and by the instinct of your affections you will depart from the whole art and circle of evil. The currents which will flow into you from the infinite sources of good will leave no room in you for the deceitful ungood. (4) “Seek peace, and pursue it.” Peace is the eternal health of goodness. No one can perfect peace except in the perfect good. When the joy of God and of heaven flows into and through the whole man, that is salvation, that is health, that is peace.
II. Notice the unity of these details in the spirit. If the spirit of man be fully and cordially open to God, so that the Divine and human wills become one will, and if the soul of the man be open to his God-filled spirit, and if his natural body be open to the influx and irradiation both of his soul and spirit, his renewal in eternal health is in daily, actual process. The spirit of glory and of God in a man’s soul, and thence in his body, must be the most ethereal and health-giving virtue that the soul and body can have. Farther, the indwelling of the glowing Divine essence must give to all the senses and emotions a new intensity.
III. This law of human renewal and health is the very law by which all evil will be ultimately expelled from our planet. The energies which flow from God through His renewed sons and daughters, as their numbers increase, will purge and renew the soil, the atmosphere, and both vegetable and animal races.
J. Pulsford, Our Deathless Hope, p. 50.
The teaching and training which the Christian needs is such as will not only carry him through things temporal, but may also fit him for things eternal, a training such as will enable him not only to do his part well here and live respectably and die peacefully, but such as may be an earnest and preparation for heaven. And what alone can do either? Godliness.
I. In the world the days are always evil days; in God they are always good days. What have we to do but to trust to His promise that so long as we are followers of Him and that which is good, imitating His example and keeping His commandments, nothing shall harm us, nothing shall really hurt us, which does not separate us from Him? The end of the Christian, the true end of his love of life and of his desire to see good days, is simply the sight of Christ. And his training and education amidst a world of trial and temptation must be the training of an immortal soul for life and immortality, the training of a child of God in this world to be a child of the resurrection in the next.
II. How inexpressibly touching and solemn are the words of the text as addressed to the children of God, old or young, by their God and Saviour: some who, though disobedient children, are called His children still; others who are yet His. Has not the fear of the Lord, which might have been an affectionate, filial, reverential fear, now become to many of us what we by our sins have made it: a fear which hath torment? Is not what should have been the loving, confiding fear of a tender Father now the fear of a righteous Judge? Yet well were it for such to understand the terror of the Lord, so that it may bring them to repentance, and lead them back, like the prodigal, to His fear and love.
III. In the training of children we must remember that they have not only minds and memories to read and understand, but hearts and consciences to mark and inwardly digest what they learn by heart, not only minds and memories to make them scholars, but hearts and consciences to make them Christians, Christian disciples. They have hearts, which need careful and tender nurture to train them in the love of God, and consciences, which need watchful examination and strict admonition to awaken them and lead them on in His holy fear.
Plain Sermons by Contributors to “Tracts for the Times” vol. vii., p. 172.
References: Psa 34:12-14.-Homiletic Magazine, vol. viii., p. 121. Psa 34:15, Psa 34:16.-G. Moberly, Sermons in Winchester College, 2nd series, p. 1.
Psa 34:16
I. Consider the lofty and patient method of God in guiding and ruling mankind. The face of the Lord is against them that do evil, not the weight of His hand as yet. His hand is still open, still dropping, broadcast, blessings on our life. It is the face of God which is against our evil. For a while He restrains the might of His terrible hand.
II. Notice the forms in which the face of God is against man’s evil, and how it bears upon his life. (1) There is the face of God in the daylight of creation. There is a steady, calm, but mighty set of things against the evildoer. Nature, the current of things, does not help, but mightily hinders, him. (2) The face of the Lord is against them that do evil in the moral instincts, the moral judgments, of their fellows, and in the whole order of the human world. (3) The face of the Lord looks out on men through the various forms of the discipline of life. (4) The face of the Lord looks out against them that do evil through the gathering glooms of death.
J. Baldwin Brown, Christian World Pulpit, vol. ix., p. 200.
Psa 34:18
One idea is embodied in these two sentences. According to a very common construction in the book of Psalms and in the book of Proverbs, and in other books of Holy Scripture, the latter sentence simply repeats the declaration of the former, in order to increase the emphasis and the force, for the “broken heart” is the same as the “contrite spirit,” and the Lord being “nigh” is the same as the Lord “saveth.”
I. Consider the broken heart and contrite spirit. The heart before us may be considered to be like a piece of fine mechanism disordered or some work of art fractured, or like flesh when worn and wasted and bruised and mangled. God is looking at the broken heart and crushed spirit, and as He looks at it He sees all the natural susceptibilities of sorrow awakened. The heart may be broken (1) by the consciousness and the remembrance of sin; (2) by fears and perplexities which are not explained simply by sin, and which are not explained by external circumstances; (3) by some tremendous outward affliction, like that of the widow or the widower. To such a heart God is nigh, and such a spirit God seeks to save.
II. Look at the position which God occupies in relation to the broken heart and crushed spirit. (1) He is nigh in knowledge. He knows the broken heart better than it knows itself. (2) He is nigh in ministration and salvation.
III. The doctrine of this passage instructs us (1) to check all morbid craving for creature help and fellowship; (2) to avoid thinking, feeling, and acting as though God were a distant help; (3) to remember that the resources of God are available in the hour of greatest need. (4) Guided by this passage, do not let feelings of despondency and despair creep into your spirit and take possession of it. (5) A broken heart and crushed spirit are named as not uncommon things. (6) God’s being nigh is mentioned as something ordinary also.
S. Martin, Sermons, p. 35.
Psa 34:19-20
I. “Great are the troubles of the righteous,” and who was ever so righteous as Jesus Christ? No wonder His troubles were so great, for we have all contributed something to them! The Lord hath afflicted Him therewith in the day of His fierce anger against our sins. If those troubles were nothing to us, we might well feel compassion for them; as it is, we may well feel compunction for them too.
II. “The Lord delivereth Him out of all.” The Pharisees and rulers did not think so; in their great confidence they challenged Him to the fulfilment of this saying, as a crucial test of His pretensions. And as far as this world of common experience is concerned, He was not delivered out of His troubles. How then was He delivered? By death, which hath eternal life for the righteous, was He delivered from all His troubles. The last enemy rescued Him out of the hands of all His other enemies, but the last enemy only received his royal Prisoner in order to become at once His captive and to swell His triumph.
III. Lest we should still feel any doubt as to Jesus Christ being the Righteous spoken of by the Psalmist, he adds, “He keepeth all His bones,” etc. St. John notes of Him that the soldiers broke the legs of the others, but not His, and he testified that this happened that the Scripture should be fulfilled. This incident marked the providential character of all that befell our Lord. Even in His death it showed that all the malice of man was being overruled unto Divine ends.
R. Winterbotham, Sermons and Expositions, p. 81.
References: Psalm 34-A. Maclaren, Life of David, pp. 86, 139. Psa 35:3.-Spurgeon, Sermons, vol. vii., No. 384; Ibid., Evening by Evening, p. 65. Psa 35:13.-H. Melvill, Penny Pulpit, No. 2086. Psalm 35-J. Hammond, Expositor, 1st series, vol. iv., p, 64; Ibid., 2nd series, vol. vii., p. 7. Psa 36:5, Psa 36:6.-Homiletic Quarterly, vol. i., p. 108.
Fuente: The Sermon Bible
Psalm 34
The Perfect Praise of His Redeemed People
1. His praise for salvation (Psa 34:1-10)
2. The instructions of the righteous (Psa 34:11-16)
3. His redemption remembered (Psa 34:17-22)
This is another alphabetical Psalm, only one letter is omitted. It is primarily the praise of David after his escape from Gath, as the inscription tells us. Prophetically it is the praise of His redeemed and delivered people, delivered from all their fears (Psa 34:4) and saved out of all their troubles (Psa 34:6). Such will be their worship and praise in the coming day, while they themselves will be teachers and instructors in righteousness (verses 12-16; see 1Pe 3:10-12).
Psa 34:20 is a literal prophecy concerning our Lord and was literally fulfilled (Joh 19:36). But the believer also can claim this promise, for we are His bones. It intimates to the believer the limitation within which the power of the oppressor is confined, with whom he is in ceaseless conflict. As the same Scripture which contains the record of Messiahs sufferings provided also that no bone of Him should be broken, so it is with the saint. They will be kept by His own power. The last two verses of this Psalm shows the judgment of the wicked and the deliverance of the righteous in that day. We have seen once more how Psalm is linked with Psalm.
Fuente: Gaebelein’s Annotated Bible (Commentary)
Psa 71:8, Psa 71:14, Psa 71:15, Psa 145:1, Psa 145:2, Isa 24:15, Isa 24:16, Act 5:41, Act 16:25, Eph 5:20, Col 3:17, 1Th 5:18, 2Th 1:3, 2Th 2:13
Reciprocal: Gen 24:21 – wondering at Gen 24:52 – worshipped Rth 4:14 – Blessed 1Sa 21:10 – Achish 1Sa 21:13 – changed 1Sa 22:1 – David 1Sa 30:6 – David 1Ki 1:48 – Blessed Job 1:21 – blessed Psa 9:1 – praise Psa 35:28 – General Psa 40:3 – many Psa 62:8 – Trust Psa 71:6 – my praise Psa 86:12 – praise Psa 108:1 – I will Isa 12:1 – O Lord Dan 6:10 – gave Phi 4:4 – alway Jam 3:9 – bless
Fuente: The Treasury of Scripture Knowledge
BENEDICAM DOMINO
I will bless the Lord at all times: His praise shall continually be in my mouth, etc.
Psa 34:1-8
I. David begins by saying, I will bless the Lord at all times.This should be our resolution also. (1) There is a great power in praising. It leads one away from self-consciousness. (2) Praise is a very strengthening thing. Our Lord strengthened Himself for the last conflict by praise. The spirit of praise is the very essence of heaven, and the man who lives in praise will live in heavenly places in Christ Jesus. (3) Praise is a very reasonable thing. There is always something to praise God for. Let us learn the lesson, We will praise the Lord at all times, in the hour of adversity as well as in the day of joy; and depend upon it, the more you are praising, the more you will have to praise for.
II. The second point is confession.David goes on to say, My soul shall make her boast in the Lord, and the humble shall hear thereof and be glad. So far from there being anything presumptuous in this confession of our faith in the Lord Jesus, the humble shall hear thereof and be glad. If you determine to hide your feelings in your heart, you will soon have nothing to hide.
III. The third point is fellowship.O magnify the Lord with me, etc. When God made man, He made him first of all alone, and then He decided it was not good for him to be alone; and ever since then God has so arranged it that man is never left altogether alone, or only under very exceptional circumstances. We are born into the world of our fellow-men; when we are born again, we are introduced into a new society, with a fellowship far more real than is to be found in the society of the world.
IV. The Christian life must be (1) a life of security; (2) a life of faith; (3) a life of labour.
Canon Hay Aitken.
Illustration
The vision of the Divine presence ever takes the form which our circumstances most require. Davids then need was safety and protection. Therefore he saw the Encamping Angel; even as to Joshua the leader He appeared as the Captain of the Lords host; and as to Isaiah, in the year that the throne of Judah was emptied by the death of the earthly king, was given the vision of the Lord sitting on a throne, the King Eternal and Immortal. So to us all His grace shapes its expression according to our wants, and the same gift is Protean in its power of transformation, being to one man wisdom, to another strength, to the solitary companionship, to the sorrowful consolation, to the glad sobering, to the thinker truth, to the worker practical forceto each his hearts desire, if the hearts delight be God.
Fuente: Church Pulpit Commentary
Jehovah with us, and its consequences in divine government.
[A psalm] of David when he changed his behavior before Abimelech, who drove him away and he departed.
The thirty-fourth psalm, according to its title, was written when David escaped from Gath, from Achish, here called Abimelech, which seems to have been a common title of the Philistine kings. He had failed sadly, as we know, and as on Philistine ground he always did; and, not honoring Jehovah, had not been honored by Him. This is itself a general principle of divine government, of which the psalm speaks, and which needs little insisting on. Yet God had in mercy delivered him, and he had learned, no doubt, for the time, a lesson from it, though the root of failure, we may well believe, had not been reached. The circumstances seem thus to suit the psalm, though we may be able to point out no precise link of connection between them.
The theme of the psalm, as already said, is that Jehovah is at all times to be blessed, for, whatever the circumstances, He abides the unfailing help and sanctification of His people. As Governor of all things, they too are subject to His government, for what blessing every step of the way the subject soul shall realize, but the end shall declare to all.
1. In the first section it is what Jehovah is that fills the heart and mouth. He is and shall be the constant theme of the soul -its perpetual praise. For this “all times” are alike; all seasons have their summer fruit. The exhortation of the apostle in the New Testament agrees with this resolve of the psalmist in the Old Testament: “Rejoice in the Lord alway; and again I will say, Rejoice.” If the eye is fully upon Him, this will be realized.
There is a testimony in praise like this, which will be felt. No doubt, it will awaken opposition; but that is not what is spoken of here: it is that the humble will hear, and be glad. “No flesh shall glory in His presence,” and we have need thus to be brought down, to receive testimony of such a character.
The heart that is filled with praise will seek associates also in it; and His Name will be common joy: for His Name is but the revelation of Himself. The exhortation to magnify His Name is followed by the experience which makes the text, as it were, of the exhortation. The living God had heard and answered him, and delivered him from all his fears.
2. Now we have this salvation of God, which makes Him known, displayed in its various features. There is first of all in it light, for God is light. Things appear as they are, and we learn to recognize them, -to have truth in the inward parts, and certainty as to the way. And is not an exceptional experience, -it is the universal rule for those that look to Him. They are enlightened; and their faces are never “ashamed.” Confusion as to one’s thoughts and ways naturally leads to confusion of face as to the result. Where the soul truly seeks God, this is impossible; and thus there is provision made for the simplest and poorest, amid all the babble of tongues that the world is witness of. Nor could it be otherwise, God being what He is.
Again he recurs to his own deliverance. He in his poverty had been heard and delivered: not simply from his fears now, but in fact. And he will go further and maintain that round about those that fear Jehovah the angel of Jehovah camps: and this is deliverance from all that may come, from any quarter.
Then he appeals to men to make the experiment for themselves: let them taste and see that Jehovah is good; for happy is the man (gebher, the strong man, -evidently finding his strength in this) that takes refuge in Him. And then His saints are exhorted to His fear: there is no want to them that fear Him. Finally this is affirmed in the fullest way with regard to those who seek Him; the number showing, no doubt, their “mastery” of circumstances, as the parallel, too, implies: for the lions might seem, amid the lesser animals by which they are surrounded, to be masters if any are. Yet they might lack; but not the man who seeks Jehovah.
3. The third section emphasizes the holiness of the Lord in His ways: a holiness to which he must be conformed with whom He goes. As supreme over all, the fear of Him is for His creature the “beginning of wisdom.” A government, to be respected, must first of all he strong; and it is by the exhibition of His power that God humbles Job. He must maintain His place, or all would be lost. We are in His hands, and He will have His way; but then His goodness will make us delight that He should have it. “The fear of Jehovah is clean, enduring forever;” and the psalmist now proposes to instruct men in this fear. If a man wants life, and to see good days, here is the divine preservative for him. Let him keep, then, his tongue from evil, and his lips from speaking guile. For “out of the abundance of the heart the mouth speaketh,” and the government of the tongue is the sign of the perfect man. (Luk 6:45, Jam 3:2.) Let him order his walk so as to depart from evil -the negative side -and do good -the positive. Let him seek peace thus, as “the effect of righteousness” (Isa 32:17), and earnestly “pursue it.” And the psalmist urges the blessing for the righteous, and the end of the wicked: the first, in the continual favor of Jehovah; the last, to be cut off, even in remembrance.
4. This is the holy way of the Lord, then; and this is the portion of the righteous. True as that is, it is not all the truth. There is trial also, and that for the righteous; and, as he presently acknowledges, even much of it. What then, is the meaning of this? Well, first, that it is in being brought down by it that men cry to God, and learn His delivering grace. And then it is to the broken of heart that He is nigh; and the contrite that He saveth. There is thus abundant reason for all the trial of which the world is full.
5. But that is not recompense: it is really mercy. When we think of recompense, it is true that even the righteous suffer; nay, their afflictions are many; but the principle already given applies to them also, and in result it is not forgotten who they are: deliverance out of all awaits them. Suppose they die even: Jehovah guards their bones, and suffers them not to be broken, -an example of such perfect care, as in the case of the Lord was shown in the fullest way, and under circumstances which mark Him as the absolutely Righteous One. None could claim such care in the same sense as He; and so it became for Him a prophecy that needs must be fulfilled (Joh 19:36), and that to the letter. To others it applies, one would say, in the spirit of it. The application to the Lord in this way does not, of course, make the psalm as a whole Messianic, but the contrary: everything seems as general as possible, though His unique perfection makes it seem intended for Himself alone.
The full realization of these governmental ways of God is given in the last two verses, which manifestly go together as paired opposites, and in a striking way. They remind one of the apostle’s language (Rom 6:23), that “the wages of sin is death; but the gift of God is eternal life in Christ Jesus our Lord.” So here the judgment of sin is, as it were, mere congruity: “Evil shall bring death to the wicked; and the haters of the righteous shall bear their guilt.” But the deliverance of the soul of His servants is on Jehovah’s part a true salvation work, -congruous, of course, with His holiness, and yet only by the grace which shines through all: “Jehovah redeemeth the soul of His servants; and none shall bear guilt that take refuge in Him.”
Thus fittingly the second series of these remnant psalms is closed.
Fuente: Grant’s Numerical Bible Notes and Commentary
Psa 34:1-2. I will bless the Lord at all times I will never forget to bless God for this miraculous deliverance. My soul shall make her boast, &c. Shall glory in this, that I have so powerful and gracious a Lord and Master. The humble shall hear Or the meek, that is, the righteous; and be glad Both from their love to me, and the public good, which they know that I design and seek above all things; and for the comfort and benefit of my example to them, in similar straits and difficulties.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Psa 34:6. This poor man cried. David, a prince yesterday, was poor to-day; an exile among his enemies, and destitute of friends. Yesterday, Saul sought his life, and now the friends of Goliath ask for his blood. This may represent a sinner pursued by death, or the sword. While among the Philistines, the men of the world, they take counsel to destroy him. He has no friend, no deliverer but the Lord. Faith and prayer are his only resources, and the Lord who saved David from the hands of his enemies will save the contrite from sin and death.
Psa 34:7. The angel of the Lord encampeth round about them that fear him. The reference seems to be to Mahanaim, or the two hosts of angels who encamped on each side of Jacobs tents, to guard him against impending danger. Old Hesiod had nearly the same ideas of the angelic ministry as the psalmist.
, .
. . . OP. ET DIES. lib. 1. 34:120.
When in the grave this race of men was laid, Soon was a world of holy dmons made, Arial spirits, by great Jove designed, To be on earth the guardians of mankind. Invisible to mortal eyes they go, And mark our actions, good or bad below; Th immortal spies, with watchful care preside, And thrice ten thousand round their charges glide: They can reward with glory or with gold, A power, they by Divine permission hold.COOKE.
Psa 34:10. The young lions do lack. The LXX and the Vulgate read, strong or mighty men do lack. In the Hebrew word the change of a single letter varies the sense, and it is probable that kabirim, mighty men, was by mistake written kepirim, young lions.
REFLECTIONS.
Nothing puts our piety so much to the test as afflictions and trials. When David fled to Achish, whose title was Abimelech, he heard the king suspect his conduct. 1Sa 21:13. Therefore being greatly afraid he was seized with a sort of delirium for the time, after he had cried heartily to the Lord: Psa 34:13. But he kept his tongue from evil, and his mouth from guile. Hence this whole psalm is a grateful song for his deliverance.
The means he used was prayer: this poor man cried unto the Lord. His humble soul clothed its supplication in humility of language. So we should always do when troubled in mind, afflicted in body, or embarrassed in situation and circumstances.
He ascribes his deliverance to the angel of the Lord. So did Jacob in addressing Pharaoh. So the mountains of Samaria were full of horses and chariots of fire to defend Elisha, and protect the faithful. 2Ki 6:17. So Peter was delivered from prison, and on ten thousand occasions we should perish if the angels did not preserve us.
David, delivered from death, when suspected as a spy in Gath, encourages others to trust in the Lord, and in the most grateful language. So we are exhorted to comfort others with the consolations wherewith we ourselves are comforted of God; for religion must consist in sentiment, and not in pompous words. We must taste and see that the Lord is gracious; divine favours being better understood by the heart than by the head.
Not only angels, but JEHOVAH himself is the guardian of his people. The eyes of the Lord are upon the righteous, and his ears are open to their prayers. What an eye was over Joseph in Egypt! What an eye was over David in his seven years of exile. What an eye, what a hand hath been over the church at all times. Surely if we saw the wise designs of the divine love, we should doubt no more of its care; and our weak faith would heartily add, that the Lord will deliver the righteous out of all his afflictions. He keepeth all his bones that not one of them is broken. And if God so preserve us, and redeem our life from the most imminent danger, we ought to devote it to his glory, and employ our hearts and voices in publishing his praise, for assuredly his face is against them that do evil.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
XXXIV. Yahwehs Care for His Own.An acrostic Ps., the letter Waw being omitted as in Psalms 25. Yahwehs care of the poor who fear Him.
Psa 34:5. Read with LXX, look to him, be radiant, your faces.
Psa 34:7. The angel, i.e. the angel who represented Yahweh (cf. Mal 3:1, Isa 63:9).
The acrostic is complete with Psa 34:21; Psa 34:22 is an addition for liturgical use (cf. Psa 25:22*).
Fuente: Peake’s Commentary on the Bible
PSALM 34
The experiences of the godly remnant, expressed by the psalmist, through which they learn to submit to God in all circumstances, and thus bless the Lord at all times.
The praise of this psalm flows from a saint whose will has been broken. He has faced fears (v. 4); his way may have been dark (v. 5); he had been encompassed with troubles (vv. 6-7), and even want (vv. 9-10), but, having a broken and contrite spirit, his will was not at work secretly rebelling in thought against his hard lot. Hence there is no irritation and anger – the sure sign of self-will. Thus he finds the Lord better then all his fears.
(vv. 1-3) The first three verses give the theme of the psalm. The godly man blesses the Lord, boasts in the Lord, and exalts the Lord, and does so at all times. This praise at all times is the distinguishing thought in the psalm. It is easy to praise the Lord when circumstances are favourable, when there are no fears to assail and no clouds in the sky; when there are no troubles to crush nor dangers to confront. To bless the Lord at all times – in dark days or fair – is an experience that can only be known by the saint with a broken and a humble heart (v. 18). It is this the psalm so touchingly unfolds.
(vv. 4-7) The following verses present the circumstances in which the psalmist learned to praise the Lord at all times. Fears assailed him; the dread of evils that looked imminent pressed upon him. But he sought the Lord and found deliverance from all these fears (v. 4).
Darkness seemed to enshroud the path of God’s people; but they looked unto Him and were lightened (v. 5). Troubles pressed upon this poor man; but he cried and the Lord heard him and saved him out of all his troubles (v. 6). Dangers beset the people of God. All the unseen powers of evil are against them; but even so, they find the angel of the Lord encamps round about them that fear Him, and delivers them.
(vv. 8-10) Having learned what an intimate friend he has found in the midst of his trials, and thus gained an experimental acquaintance with the Lord, he is able to call upon others to taste and see that the Lord is good, to fear the Lord and seek the Lord and thus find that those who make the Lord their resource, will not want any good.
(vv. 11-18) The blessings, however, of which the psalmist speaks call for a distinct character of walk (vv. 11-17), and a right condition of soul (v. 18). This leads the psalmist to mark out the path of peace through a world of turmoil. If we would know this path then let us (1) keep the tongue from evil: (2) the lips from guile – uttering fair words with an evil motive; (3) let us walk in separation from evil, and (4) do good; (5) let us seek peace and pursue it. Those treading this path will realize that the eyes of the Lord are upon His people and His ears open to their cry. He is not unmindful of their sorrows: He sees them all. He is not indifferent to their cry; He hears the faintest whisper (v. 15).
Moreover the Lord is fully acquainted with all the evil, for the face of the Lord is against them that do evil (v. 16), and in the end of God’s ways, the remembrance of the evil doer will be cut off, while the righteous will be delivered out of all his troubles (vv. 16-18).
Further there is not only a right path to tread but a right condition of soul suited to the path. This is found in a broken heart, and a contrite spirit. However correct the outward path may be it is not enough if we are to find true blessing in a day of trouble. If in the midst of trial there is irritation and anger, be it only in thought, it is the sure sign of self-will at work. The spirit may rebel in the trial, chafe at the perversity of men who pursue evil and refuse the right. The godly soul wishing it to be otherwise, may grow impatient and become disturbed in spirit because the way it knows to be right is not taken. When however the heart is broken by reason of the evil and entirely submits to all that God in His government allows, then – the will no longer at work – it will find great blessing in the trial, and will bless the Lord at all times.
(vv. 19-22) Moreover if the righteous man thus finds great spiritual blessing, it does not follow that in an evil world he will not suffer. For, Many are the afflictions of the righteous. Nevertheless, the Lord, in His own time and way, will deliver the godly out of his afflictions. In the meantime He will keep His saints – He keepeth all his bones. Judgment will overtake the wicked: they shall bear their guilt (JND); the Lord will redeem His servants, and none that trust in Him shall bear guilt.
Fuente: Smith’s Writings on 24 Books of the Bible
34:1 [[A Psalm] of David, when he changed his behaviour before Abimelech; who drove him away, and he departed.] I will bless the LORD {a} at all times: his praise [shall] continually [be] in my mouth.
(a) He promised never to become unmindful of God’s great benefit for his deliverance.
Fuente: Geneva Bible Notes
Psalms 34
In this combination individual thanksgiving and wisdom psalm, David glorified God for delivering His people, and he reflected on the Lord’s promise to bless the godly with long life.
The title identifies the occasion on which David composed this psalm (cf. 1Sa 21:10-15). It is another acrostic with all but the last verse beginning with the successive letters of the Hebrew alphabet and with the omission of a verse beginning with the letter waw.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. God’s goodness to His people 34:1-10
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
David exulted in the Lord and called on his people to praise God with him.
"The purpose of praise is not to make God’s people feel good but to acknowledge in a communal way the greatness of our God (Psa 34:3; cf. Psa 30:1; Psa 69:30; Psa 99:5; Psa 99:9; Psa 107:32; Psa 145:1)." [Note: VanGemeren, p. 282.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 34:1-22
THE occasion of this psalm, according to the superscription, was that humiliating and questionable episode, when David pretended insanity to save his life from the ruler of Goliaths city of Gath. The set of critical opinion sweeps away this tradition as unworthy of serious refutation. The psalm is acrostic, therefore of late date; there are no references to the supposed occasion; the careless scribe has blundered “blindly” (Hupfeld) in the kings name, mixing up the stories about Abraham and Isaac in Genesis with the legend about David at Gath; the didactic, gnomical cast of the psalm speaks of a late age. But the assumption that acrostic structure is necessarily a mark of late date is not by any means self-evident, and needs more proof than is forthcoming; the absence of plain allusions to the singers circumstances cuts both ways, and suggests the question, how the attribution to the period stated arose, since there is nothing in the psalm to suggest it; the blunder of the kings name is perhaps not a blunder after all, but, as the Genesis passages seem to imply, “Abimelech” (the father of the King) may be a title, like Pharaoh, common to Philistine “kings,” and Achish may have been the name of the reigning Abimelech; the proverbial style and somewhat slight connection and progress of thought are necessary results of acrostic fetters. If the psalm be Davids, the contrast between the degrading expedient which saved him and the exalted sentiments here is remarkable, but not incredible. The seeming idiot scrabbling on the gate is now saint, poet, and preacher; and, looking back on the deliverance won by a trick, he thinks of it as an instance of Jehovahs answer to prayer! It is a strange psychological study; and yet, keeping in view the then existing standard of morality as to stratagems in warfare, and the wonderful power that even good men have of ignoring flaws in their faith and faults in their conduct, we may venture to suppose that the event which evoked this song of thanksgiving and is transfigured in Psa 34:4 is the escape by craft from Achish. To David his feigning madness did not seem inconsistent with trust and prayer.
Whatever be the occasion of the psalm, its course of thought is obvious. There is first a vow of praise in which others are summoned to unite (Psa 34:13); then follows a section in which personal experience and invocation to others are similarly blended (Psa 34:4-10); and finally a purely didactic section, analysing the practical manifestations of “the fear of the Lord” and enforcing it by the familiar contrast of the blessedness of the righteous and the miserable fate of the ungodly. Throughout we find familiar turns of thought and expression, such as are usual in acrostic psalms.
The glad vow of unbroken praise and undivided trust, which begins the psalm, sounds like the welling over of a heart for recent mercy. It seems easy and natural while the glow of fresh blessings is felt, to “rejoice in the Lord always, and again to say Rejoice.” Thankfulness which looks forward to its own cessation, and takes into account the distractions of circumstance and changes of mood which will surely come, is too foreseeing. Whether the vow be kept or no, it is well that it should be made; still better is it that it should be kept, as it may be, even amid distracting circumstances and changing moods: The incense on the altar did not flame throughout the day, but, being fanned into a glow at morning and evening sacrifice it smouldered with a thread of fragrant smoke continually. It is not only the exigencies of the acrostic which determine the order in Psa 34:2 : “In Jehovah shall my soul boast,”-in Him, and not in self or worldly ground, of trust and glorying. The ideal of the devout life, which in moments of exaltation seems capable of realisation, as in clear weather Alpine summits look near enough to be reached in an hour, is unbroken praise and undivided reliance on and joy in Jehovah. But alas-how far above us the peaks are! Still to see them ennobles, and to strive to reach them secures an upward course.
The solitary heart hungers for sympathy in its joy, as in its sorrow; but knows full well that such can only be given by those who have known like bitterness and have learned submission in the same way. We must be purged of self in order to be glad in anothers deliverance, and must be pupils in the same school in order to be entitled to take his experience as our encouragement, and to make a chorus to his solo of thanksgiving. The invocation is so natural an expression of the instinctive desire for companionship in praise that one needs not to look for any particular group to whom it is addressed; but if the psalm be Davids, the call is not inappropriate in the mouth of the leader of his band of devoted followers.
The second section of the psalm (Psa 34:4-10) is at first biographical, and then generalises personal experience into broad universal truth. But even in recounting what befel himself, the singer will not eat his morsel alone, but is glad to be able at every turn to feel that he has companions in his happy experience. Psa 34:4-5 are a pair, as are Psa 34:6-7, and in each the same fact is narrated first in reference to the single soul and then in regard to all the servants of Jehovah. “This poor man” is by most of the older expositors taken to be the psalmist, but by the majority of moderns supposed to be an individualising way of saying, “poor men.” The former explanation seems to me the more natural, as preserving the parallelism between the two groups of verses. If so, the close correspondence of expression in Psa 34:4 and Psa 34:6 is explained, since the same event is subject of both. In both is the psalmists appeal to Jehovah presented; in the one as “seeking” with anxious eagerness, and in the other as “crying” with the loud call of one in urgent need of immediate rescue. In both, Divine acceptance follows close on the cry, and in both immediately, ensues succor. “He delivered me from all my fears,” and “saved him out of all his troubles,” correspond entirely, though not verbally. In like manner Psa 34:5 and Psa 34:7 are alike in extending the blessing of the unit so as to embrace the class. The absence of any expressed subject of the verb in Psa 34:5 makes the statement more comprehensive, like the French “on,” or English “they.” To “look unto Him” is the same thing as is expressed in the individualising verses by the two phrases, “sought,” and “cried unto,” only the metaphor is changed into that of silent, wistful directing of beseeching and sad eyes to God. And its issue is beautifully told, in pursuance of the metaphor. Whoever turns his face to Jehovah will receive reflected brightness on his face; as when a mirror is directed sunwards, the dark surface will flash into sudden glory. Weary eyes will gleam. Faces turned to the sun are sure to be radiant.
The hypothesis of the Davidic authorship gives special force to the great assurance of Psa 34:7. The fugitive, in his rude shelter in the cave of Adullam, thinks of Jacob, who, in his hour of defenceless need, was heartened by the vision of the angel encampment surrounding his own little band, and named the place “Mahanaim,” the two camps. That fleeting vision was a temporary manifestation of abiding reality. Wherever there is a camp of them that fear God, there is another, of which the helmed and sworded angel that appeared to Joshua is Captain, and the name of every such place is Two Camps. That is the sight which brightens the eyes that look to God. That mysterious personality, “the Angel of the Lord,” is only mentioned in the Psalter here and in Psa 35:1-28. In other places, He appears as the agent of Divine communications, and especially as the guide and champion of Israel. He is “the angel of Gods face,” the personal revealer of His presence and nature. His functions correspond to those of the Word in Johns Gospel, and these, conjoined with the supremacy indicated in his name, suggest that “the Angel of the Lord” is, in fact, the everlasting Son of the Father, through whom the Christology of the New Testament teaches that all Revelation has been mediated. The psalmist did not know the full force of the name, but he believed that there was a Person. in an eminent and singular sense Gods messenger, who would cast his protection round the devout, and bid inferior heavenly beings draw their impregnable ranks about them. Christians can tell more than he could of the Bearer of the name. It becomes them to be all the surer of His protection.
Just as the vow of Psa 34:1 passed into invocation, so does the personal experience of Psa 34:4-7 glide into exhortation. If such be the experience of poor men, trusting in Jehovah. how should the sharers in it be able to withhold themselves from calling on others to take their part in the joy? The depth of a mans religion may be roughly, but on the whole fairly, tested by his irrepressible impulse to bring other men to the fountain from which he has drunk. Very significantly does the psalm call on men to “taste and see,” for in religion experience must precede knowledge. The way to “taste” is to “trust” or to “take refuge in” Jehovah. “Crede et manducasti,” says Augustine. The psalm said it before him. Just as the act of appealing to Jehovah was described in a threefold way in Psa 34:4-6, so a threefold designation of devout men occurs in Psa 34:8-10. They “trust,” are “saints,” they “seek.” Faith, consecration and aspiration are their marks. These are the essentials of the religious life, whatever be the degree of revelation. These were its essentials in the psalmists time, and they are so today. As abiding as they, are the blessings consequent. These may all be summed up in one-the satisfaction of every, need and desire. There are two ways of seeking for satisfaction: that of effort, violence and reliance on ones own teeth and claws to get ones meat; the other that of patient, submissive trust. Were there lions prowling round the camp at Adullam, and did the psalmist take their growls as typical of all vain attempts to satisfy the soul? Struggle and force and self-reliant efforts leave men gaunt and hungry. He who takes the path of trust and has his supreme desires set on God, and who looks to Him to give what he himself cannot wring out of life, will get first his deepest desires answered in possessing God, and will then find that the One great Good is an encyclopedia of separate goods. They that “seek Jehovah” shall assuredly find Him, and in Him everything. He is multiform, and His goodness takes many shapes, according to the curves of the vessels which it fills. “Seek ye first the kingdom of God and all these things shall be added unto you.”
The mention of the “fear of the Lord” prepares the way for the transition to the third part of the psalm. It is purely didactic, and, in its simple moral teaching and familiar contrast of the fates of righteous and ungodly, has affinities with the Book of Proverbs: but these are not so special as to require the supposition of contemporaneousness. It is unfashionable now to incline to the Davidic authorship; but would not the supposition that the “children,” who are to be taught the elements of religion, are the band of outlaws who have gathered round the fugitive, give appropriateness to the transition from the thanksgiving of the first part to the didactic tone of the second? We can see them sitting round the singer in the half-darkness of the cave, a wild group, needing much control and yet with faithful hearts, and loyal to their leader, who now tells them the laws of his camp, at the same time as he sets forth the broad principles of that morality, which is the garment and manifestation among men of the “fear of the Lord.” The relations of religion and morals were never more clearly and strikingly expressed than in the simple language of this psalm, which puts the substance of many profound treatises in a nutshell, when it expounds the “fear of Jehovah” as consisting in speaking truth, doing good, abhorring evil and seeking peace even when it seems to flee from us. The primal virtues are the same for all ages and stages of revelation. The definition of good and evil may vary and become more spiritual and inward, but the dictum that it is good to love and do good shines unalterable. The psalmists belief that doing good was the sure way to enjoy good was a commonplace of Old Testament teaching, and under a Theocracy was more distinctly verified by outward facts than now; but even then, as many psalms show, had exceptions so stark as to stir many doubts. Unquestionably good in the sense of blessedness is inseparable from good in the sense of righteousness, as evil which is suffering is from evil which is sin, but the conception of what constitutes blessedness and sorrow must be modified so as to throw most weight on inward experiences, if such necessary coincidence is to be maintained in the face of patent facts.
The psalmist closes his song with a bold statement of the general principle that goodness is blessedness and wickedness is wretchedness; but he finds his proof mainly in the contrasted relation to Jehovah involved in the two opposite moral conditions. He has no vulgar conception of blessedness as resulting from circumstances. The lovingkindness of Jehovah is, in his view, prosperity, whatever be the aspect of externals. So with bold symbols, the very grossness of the letter of which shields them from misinterpretation, he declares this as the secret of all blessedness, that Jehovahs eyes are towards the righteous and His ears open to their cry. The individual experiences of Psa 34:5 and Psa 34:6 are generalised. The eye of God-i.e. His loving observance-rests upon and blesses, those whose faces are turned to Him, and His ear hears the poor mans cry. The grim antithesis, which contains in itself the seeds of all unrest, is that the “face of Jehovah”-i.e. His manifested presence, the same face in the reflected light of which the faces of the righteous are lit up with gladness and dawning glory-is against evil doers. The moral condition of the beholder determines the operation of the light of Gods countenance upon him. The same presence is light and darkness, life and death. Evil and its doers shrivel and perish in its beams, as the sunshine kills creatures whose haunt is the dark, or as Apollos keen light arrows slew the monsters of the slime. All else follows from this double relationship.
The remainder of the psalm runs out into a detailed description of the joyful fate of the lovers of good. broken only by one tragic verse (Psa 34:21), like a black rock in the midst of a sunny stream, telling how evil and evil-doers end. In Psa 34:17, as in Psa 34:5, the verb has no subject expressed, but the supplement of A.V. and R.V., “the righteous,” is naturally drawn from the context and is found in the LXX, whether as part of the original text, or as supplement thereto, is unknown. The construction may, as in Psa 34:6, indicate that whoever cries to Jehovah is heard. Hitzig and others propose to transpose Psa 34:15 and Psa 34:16, so as to get a nearer subject for the verb in the “righteous” of Psa 34:15, and defend the inversion by referring to the alphabetic order in Lam 2:1-22; Lam 3:1-66; Lam 4:1-22 where similarly Pe precedes Ayin; but the present order of verses is better as putting the principal theme of this part of the psalm-the blessedness of the righteous-in the foreground, and the opposite thought as its foil. The main thought of Psa 34:17-20 is nothing more than the experience of Psa 34:4-7 thrown into the form of general maxims. They are the commonplaces of religion, but come with strange freshness to a man, when they have been verified in his life. Happy they who can cast their personal experience into such proverbial sayings, and, having by faith individualised the general promises, can regeneralise the individual experience! The psalmist does not promise untroubled outward good. His anticipation is of troubled lives. delivered because of crying to Jehovah. “Many are the afflictions,” but more are the deliverances. Many are the blows and painful is the pressure, but they break no bones, though they rack and wrench the frame. Significant, too, is the sequence of synonyms-righteous, broken-hearted, crushed in spirit, servants, them that take refuge in Jehovah. The first of these refers mainly to conduct, the second to that submission of will and spirit which sorrow rightly borne brings about, substantially equivalent to “the humble” or “afflicted” of Psa 34:2 and Psa 34:6, the third again deals mostly with practice, and the last touches the foundation of all service, submission, and righteousness, as laid in the act of faith in Jehovah.
The last group of Psa 34:21-22, puts the teaching of the psalm in one terrible contrast, “Evil shall slay the wicked.” It were a mere platitude if by “evil” were meant misfortune. The same thought of the inseparable connection of the two senses of that word, which runs through the context, is here expressed in the most terse fashion. To do evil is to suffer evil, and all sin is suicide. Its wages is death. Every sin is a strand in the hangmans rope, which the sinner nooses and puts round his own neck. That is so because every sin brings guilt, and guilt brings retribution. Much more than “desolate” is meant in Psa 34:21 and Psa 34:22. The word means to be condemned or held guilty. Jehovah is the Judge; before His bar all actions and characters are set: His unerring estimate of each brings with it, here and now, consequences of reward and punishment which prophesy a future, more perfect judgment. The redemption of the soul of Gods servants is the antithesis to that awful experience; and they only, who take refuge in Him, escape it. The full Christian significance of this final contrast is in the Apostles Words, “There is therefore now no condemnation to them which are in Christ Jesus.”